Islamic Sharia Law, by Irshad Mahmood-Global Auliyaa. A puke (TM) Audiobook

In the Name of Allah, Most Gracious, Most Merciful.
Islaamic Sharia Law.
Based on Quraan, Sunnah and Ijtihaad.
by Irshad Mahmood-Global Auliyaa (PRESIDENT),
Siraat-al-Mustaqeem Dawah Centre.
Reformatted for Machine Speech, with references removed, 2023.
Original PDF location:
https://archive.org/details/islamic-sharia-lawShow more

Preface.
Sharia is the Arabic word for Islamic law, also known as the Law of Allah. Islam classically draws no distinction between religious, and secular life. Hence Sharia covers not only religious rituals, but many aspects of day-today life, politics, economics, banking, business or contract law, and social issues.
There are three major components of Islaamic Sharia Law:
1. Quraan.
2. Sunnah.
3. Ijtihaad.

Components of Islaamic Sharia Law:
There are three major components of Islaamic Sharia Law (Quraan, Sunnah and Ijtihaad):
1. Quraanic Law.

"Remember! The command is for none but Allah."
In the Quraan there are certain laws (the details of) which have been determined (FIXED) and for others guidance has been provided only in principle (flexible according to time under the boundary limits). The determined laws shall be enforced as is. As far as those laws are concerned where only the principles are given, an Islamic State shall frame details thereof staying within the parameters of these principles according to the needs of their time. These principles shall remain immutable but the rules framed under their guidance shall be liable to change in accordance with the exigencies of advancing times. This is the expedience, on the basis of which Allah did not determine the by-laws Himself. If it had so happened, these laws could not remain consistent with the exigencies of time, and that could render the working of the way of life prescribed by Him, impracticable. The Book that was intended to remain a code of guidance for all times and for all the people, had to be thus, meaning the principles should be immutable (variable) and detailed (fixed) applicatory by-laws changeable with the change of time. Only this blend of permanence and change could keep the system permanently practicable through all times. This reality has been clarified by saying:
O you who believe! (What is necessary for the guidance of mankind has been given through revelation and is prescribed in the Quraan). Do not put questions about things which if declared (fixed not flexible according to time) to you may trouble you, and if you question about them when the Quraan is being revealed, they shall be declared to you; Allah pardons this, and Allah is Forgiving, Forbearing. O people before you indeed asked such questions, and then became disbelievers on account of them.

2. Fiqh-us-Sunnah, Authentic Hadeeth and Sunnah. Allah already told us to Obey Rasool Allah as well.

O ye who believe! Obey Allah and His Messenger (Peace-Be-Upon-Him), and turn not away from him when ye hear (him speak). Be not as those who say, we hear, and they hear not. Lo! The worst of beasts in Allah’s sight are the deaf, the dumb, who have no sense.
O you who believe! Obey Allah and obey the Messenger, and do not make your deeds of no effect (by disobeying Allah and his Messenger).
It is not fitting for a Believer, men or women, when a matter has been decided by Allah and His Messenger, to have any option about their decision: if anyone disobeys Allah and His Messenger (Peace-Be-Upon-Him), he is indeed on a clearly wrong Path.
And obey Allah and His Messenger and do not quarrel (fall into no disputes) for then you will be weak in hearts and your power will depart, and be patient; surely Allah is with the patient.

If you DIFFER in anything (Faith, Salaat, Sayaam, Zakaat, etc.) amongst yourself, then REFER to Allah and his Messenger, if you really believe in Allah and in the Last Day. That is better and more suitable for determinations.

3. Ijtihaad (progressive reasoning by analogy), Ijmaa (consensus), Qiyaas (analogy).
Allah also told us to Obey Those Who are in Authority (Leader, Leader of the House).

O you who believe! obey Allah and obey the Messenger and those in authority (Leader) from among you; then if you differ about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end. And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them (always yes sir, till they follow the Quraan and Really Authentic Sunnah), desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded. Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me; and whoever is ungrateful after this, these it is who are the transgressors.
Men are the Leader (Manager, Maintainers, Protectors, Responsible, Taking Care) of women because Allah has made some of them to excel others and (also) because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great.
And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things.
The Quraan is the first and foremost source, followed by the Authentic Hadeeth and Sunnah, which do not contradict the Quraan, and FINALLY followed by the Ijmaa, Qiyaas, Ijtihaad according to the time and place, and may take benefits from modern sciences as well, of course, which do not contradict the Quraan and Authentic Hadeeth and Sunnah.

State Affairs.
1. SOVEREIGNTY. Command.
In an Islamic State, affairs are conducted within limits laid down by the Quraan. Nobody has the right to transgress these limits; in other words, the right to rule belongs to Allah alone.

Say: Surely I have manifest proof from my Lord and you call it a lie; I have not with me that which you would hasten; the Decision (Command. Judgment) is only Allah's; He relates the truth and He is the best of deciders.
You do not serve besides Him but names which you have named, you and your fathers; Allah has not sent down any authority for them; the command is for none but Allah; He has commanded that you shall not serve aught but Him; this is the right religion but most people do not know:
Say: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever (including Rasool Allah (Peace-Be-Upon-Him)).
It is not meet for a mortal that Allah should give him the Book and the wisdom and prophethood, then he should say to men: Be my servants rather than Allah's; but rather (he would say): Be worshippers of the Lord because of your teaching the Book and your reading (it yourselves).
Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission; this is the great excellence.
The duty of the Ummah is to establish an Order according to this Book; thus an Islamic State is an agency that enforces the divine command:
Surely We revealed the Taurat in which was guidance and light; with it the prophets who submitted themselves (to Allah) judged (matters) for those who were Jews, and the masters of Divine knowledge and the doctors, because they were required to guard (part) of the Book of Allah, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for
My communications; and whoever did not judge by what Allah revealed, those are they that are the unbelievers.
2. THE CODE OF LAWS IN AN ISLAMIC STATE is the Book of Allah (the Quraan).
Surely We revealed the Taurat in which was guidance and light; with it the prophets who submitted themselves (to Allah) judged (matters) for those who were Jews, and the masters of Divine knowledge and the doctors, because they were required to guard (part) of the Book of Allah, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My communications; and whoever did not judge by what Allah revealed, those are they that are the unbelievers.
(O Jamaa'atul Mu'mineen) Follow what has been revealed to you from your Lord (Allah alone) and do not follow guardians besides Him (The subservience to Divine Laws and not of any human being is the real freedom), how little do you mind.
O followers of the Book! indeed Our Messenger has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you Light and a Clear Book from Allah.
And certainly We have made the Quraan easy for remembrance, but is there anyone who will mind, Learn?
Why do they not study the Quraan (Free from contradictions or Error and have Capacity to stand as a Judge) carefully? If it were from other than GOD, they would have found in it numerous contradictions.
(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.
The word of your Lord is complete (perfect), in truth and justice; there is none who can change His words, and He is the Hearing, the Knowing:
In the Quraan there are certain laws (the details of) which have been determined (FIXED) and for others guidance has been provided only in principle (flexible according to time under the boundary limits). The determined laws shall be enforced as is. As far as those laws are concerned where only the principles are given, an Islamic State shall frame details thereof staying within the parameters of these principles according to the needs of their time. These principles shall remain immutable but the rules framed under their guidance shall be liable to change in accordance with the exigencies of advancing times. This is the expedience, on the basis of which Allah did not determine the by-laws Himself. If it had so happened, these laws could not remain consistent with the exigencies of time, and that could render the working of the way of life prescribed by Him, impracticable. The Book that was intended to remain a code of guidance for all times and for all the people, had to be thus, meaning the principles should be immutable (variable) and detailed (fixed) applicatory by-laws changeable with the change of time. Only this blend of permanence and change could keep the system permanently practicable through all times. This reality has been clarified by saying:
O you who believe! (what is necessary for the guidance of mankind has been given through revelation and is prescribed in the Quraan). Do not put questions about things which if declared (fixed not flexible according to time) to you may trouble you, and if you question about them when the Quraan is being revealed, they shall be declared to you; Allah pardons this, and Allah is Forgiving, Forbearing. A people before you indeed asked such questions, and then became disbelievers on account of them.
"Rather you wish to put questions to your Messenger, as Musa (Peace-Be-Upon-Him) was questioned before; and (it is a warning, so be careful) whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way.
Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you, as captives you would ransom them, while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the reward of such among you as do this but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do.
3. THE ENTIRE UMMAH SHALL TAKE PART IN THE GOVERNMENT.
The duty of an Islamic Ruler is: "To enforce what is lawful according to the Divine Law and prohibit what is unlawful."
"They, True Muslim Leader of the Nation, State, House, etc, are those who if we establish them in the land, establish the way of life consistent with the Divine Laws and provide nourishment to individuals, enjoin the right and forbid the wrong."
You (the Entire Muslim Ummah) are the best of the nations raised up for (the benefit of) men; you (the Entire Muslim Ummah) enjoin what is right and forbid the wrong and believe in Allah; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors.
Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission; this is the great excellence.

4. SYSTEM BASED ON CONSULTATION.
And those who respond to their Lord and keep up prayer, and who (conduct) their affairs by Mutual Consultation, and who spend out of what We have given them.
And when Our clear communications are recited to them, those who hope not for Our meeting say: Bring a Quraan other than this or change it. Say: It is not for me, of my own accord, to change it; I only follow that which is revealed to me; surely I fear, if I disobey my Lord (even slightly), the punishment of a mighty day.
And if you obey most of those in the earth, they will lead you astray from Allah's way; they (majority) follow but conjecture and they (majority) only lie.
And should the truth follow their low desires, surely the heavens and the earth and all those who are therein would have perished. Nay! We have brought to them their reminder, but from their reminder they turn aside.
5. STANDARD FOR THE ASSIGNMENT OF RANKS.
And to all are (assigned) Ranks according to the deeds which they (have done), and in order that (Allah) may recompense their deeds, and no injustice be done to them.
Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing.
O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.
6. THE STATE ADMINISTRATION.
O you who believe! obey Allah and obey the Messenger and those in authority (Leader, Legal Administrative Center, Local Authorities) from among you; then if you dispute about anything, refer it to Allah and the Messenger (Peace-Be-Upon-Him) (Central Authority), if you believe in Allah and the last day; this is better and very good in the end.
7. THE DECISIVE WORD.
And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded.
And it is not right for a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter; and whoever disobeys Allah and His Messenger, he surely strays off a manifest straying.
8. PARTY SYSTEM.
According to the Quraan the entire Ummah, as compared to the non-Muslims, is one party. Within the Ummah itself the presence of parties, may it be religious parties or political parties, is 'shirk' (assigning partners unto Allah). The Divine Command is:
Turning to Him, and be careful of (your duty to) Him and keep up prayer and be not of the polytheists. Those who split up their Religion, and become (mere) Sects, each party rejoicing in that which is with itself!
Surely they who divided their religion into parts and became sects, you have no concern with them (Not Muslim any longer); their affair is only with Allah, then He will inform them of what they did.
And be not like those who became divided and disagreed after clear arguments had come to them, and these it is that shall have a grievous chastisement.
From these and several other similar verses of the Quraan, this reality becomes apparent that when the Ummah gets divided into parties and sects, neither the Deen (way of life prescribed by Allah) survives, nor an Islamic State can come into existence under such circumstances. Deen is another name for the Islamic State which has one code of guidance (Book of Allah), one Ummah as its upholder, and one central authority of the state. In this state, the entire Ummah, in the form of a compact body, revolves around the pivot of the Quraan. Look how clearly the Quraan explains this reality when it says:
And hold fast by the covenant (rope) of Allah all together (Entire Ummah) and be not disunited, and remember the favor of Allah on you when you were enemies, then He united your hearts so by His favor you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way.
Surely Pharaoh exalted himself in the land and made its people into parties, weakening one party from among them; he slaughtered their sons and let their women live; surely he was one of the mischief makers.
9. RELIGIOUS HIERARCHY.
In an Islamic State there shall be no separate existence of religious institutions, nor a separate group of 'religious Ulama'. In Islam there is NO dichotomy of Deeni and secular affairs. Every single aspect of life is governed by Deen. The Quraanic Laws and Values shall encompass aspects of human life whether personal or public. These laws and values shall be taught in the government educational institutions; and the literature based on them shall be publicized amongst the people.
10. THE INGREDIENTS OF AN ISLAMIC STATE.
The Book of Allah, the scales of justice and the power of enforcement are the ingredients, or the three basics, of an Islamic state. If any one of these basics is missing, it no more remains an Islamic State. The basic object of Deen, is described in Surah Al-Hadeed as follows:
Certainly We sent Our messengers with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity; and We have made the iron, wherein is great strength and advantages to men, and that Allah may know who helps Him and His messengers, on faith, surely Allah is Strong, Mighty.
"In order to obtain this objective, Allah arranged His Messengers to be sent to different people with clear signs (proofs); and every Rasool also brought with him a code of laws. They established 'social orders' on the basis of this code so that the deeds of each person could produce the exact results and thus induce people to remain steadfast on justice and equity. In order to provide stability to that social order, Almighty Allah, along with the code of laws, also sent sword (iron) in which there is great strength. And because this strength is utilized for the maintenance of a system of justice, as well as for the protection of the oppressed, it becomes useful for mankind instead of being harmful. This also brings to light as to who are those faithful people who assist and aid this Divine System which was established by the Messengers of Allah. Before the successful results had appeared before them in a visible form, they made all sorts of sacrifices on the basis of this strong belief that a social order embodying supremacy and strength will most definitely be achieved by their tireless efforts."
In Surah Al-Noor the aims and objects of an Islamic state (Caliphate) have been introduced as: Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me; and whoever is ungrateful after this, these it is who are the transgressors.
And to establish them in the earth, and to show Pharaoh and Haman and their hosts that which they feared from them.
And they shall say: (All) praise is due to Allah, Who has made good to us His promise, and He has made us inherit the land; we may abide in the garden where we please; so goodly is the reward of the workers.
For his sake there are angels following one another, before him and behind him, who guard him by Allah's commandment; surely Allah does not change the condition of a people until they change their own condition; and when Allah intends evil to a people, there is no averting it, and besides Him they have no protector.
11. THE POSITION OF NON MUSLIMS IN AN ISLAMIC STATE.
There is no compulsion in religion (non-Muslims have right to practice their faith); truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.
And say: The truth is from your Lord, so let him who please believe, and let him who please disbelieve; surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil the drink and ill the resting-place.
O you who believe! do not take for intimate friends from among others than your own people; they do not fall short of inflicting loss upon you; they love what distresses you; vehement hatred has already appeared from out of their mouths, and what their breasts conceal is greater still; indeed, We have made the communications clear to you, if you will understand (meaning the non-Muslims, cannot be admitted to participate in the affairs of the state including the key posts. BUT they shall get all the justice. As the communality of ideas and objectives is the basic condition for unity and concord, it is apparent that a true relationship can never come into being with those who oppose this ideology. So, those who believe in the permanent values given by the Revelation and make the establishment of the Divine System the goal of their life, are the members of one group).
Lo! you are they who will love them while they do not love you, and you believe in the Book (in) the whole of it; and when they meet you they say: We believe (in your ideology), and when they are alone, they bite the ends of their fingers in rage against you. Say: Die in your rage; surely Allah knows what is in the breasts.
If good befalls you, it grieves them, and if an evil afflicts you, they rejoice at it; and if you are patient and guard yourselves, their scheme will not injure you in any way; surely Allah comprehends what they do.
O you who believe! do not take your fathers and your brothers for guardians (Even the relatives are not exempted) if they love unbelief more than belief; and whoever of you takes them for a guardian, these it is that are the unjust. Say: If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people.

Indeed, there is for you a good (Role Model) example (of lifestyle, character and deeds) in Ibrahim (Peace-Be-Upon-Him) and those with him (including Rasool Allah (Peace-Be-Upon-Him)), when they said to their people: Surely we are clear of you and of what you serve besides Allah; we declare ourselves to be clear of you, and enmity and hatred have appeared between us and you forever until you believe in Allah alone, but not in what Ibrahim said to his father: I would certainly ask forgiveness for you, and I do not control for you aught from Allah, Our Lord! on Thee do we rely, and to Thee do we turn, and to Thee is the eventual coming.
The likeness of what they spend in the life of this world is as the likeness of wind in which is intense cold (that) smites the seed produce of a people who have done injustice to their souls and destroys it; and Allah is not unjust to them, but they are unjust to themselves. O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably (non-Muslims shall get all the justice), that is nearer to piety, and he careful of (your duty to) Allah; surely Allah is Aware of what you do.
Allah does not forbid you respecting (an extension of the best treatment) those who have not made war against you on account of (your) religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly; surely Allah loves the doers of justice. Allah only forbids you respecting those who made war upon you on account of (your) religion, and drove you forth from your homes and backed up (others) in your expulsion, that you make friends with them, and whoever makes friends with them, these are the unjust.
Those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah. And had there not been Allah's repelling some people by others, certainly there would have been pulled down cloisters and Churches and Synagogues and Masjids in which Allah's name is much remembered (we need to protects the places of worship of the Muslims as well as non-Muslims); and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty.
And do not abuse those whom they call upon besides Allah, lest exceeding the limits they should abuse Allah out of ignorance. This is likely to create disorder and chaos, therefore you do not treat their revered persons with insults, so you must respect others. Thus have We made fair seeming to every people their deeds; then to their Lord shall be their return, so He will inform them of what they did.
Being the citizens of Islamic State, Islamic laws shall be applied to them. In their personal affairs, they shall be allowed to take their own decisions, subject to the laws of the Islamic State.
12. INTERNATIONAL RELATIONS.
(All) people are a single nation (a universal brotherhood); so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.
And people are naught but a single nation, one unified community, so they disagree; and had not a word already gone forth from your Lord, the matter would have certainly been decided between them in respect of that concerning which they disagree.
O you who believe! do not violate the signs appointed by Allah nor the sacred month, nor (interfere with) the offerings, nor the sacrificial animals with garlands, nor those going to the sacred house seeking the grace and pleasure of their Lord; and when you are free from the obligations of the pilgrimage, then hunt, and let not hatred of a people, because they hindered you from the Sacred Masjid, incite you to exceed the limits, and help one another in goodness and piety, and do not help one another in sin and aggression; and be careful of (your duty to) Allah; surely Allah is severe in requiting (evil).
He sends down water from the cloud, then watercourses flow (with water) according to their measure, and the torrent bears along the swelling foam, and from what they melt in the fire for the sake of making ornaments or apparatus arises a scum like it; thus does Allah compare truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which profits the people, it tarries in the earth; thus does Allah set forth parables.
And when Musa prayed for drink for his people, We said: Strike the rock with your staff So there gushed from it twelve springs; each tribe knew its drinking place: Eat and drink of the provisions of Allah and do not act corruptly in the land, making mischief.
And surely We have honored the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created.
You shall prepare (well-guarded by reinforced cantonments, equipped with all the steeds of war) for them all the power you can muster, and all the equipment you can mobilize, that you may frighten the enemies of GOD, your enemies, as well as others who are not known to you; GOD knows them.
Whatever you spend in the cause of GOD will be repaid to you generously, without the least injustice.
13. TREATIES.
O you who believe! fulfill the obligations (in the maintenance of peace and the protection of human rights, treaties shall be set up with other nations).
The cattle quadrupeds are allowed to you except that which is recited to you, not violating the prohibition against game when you are entering upon the performance of the pilgrimage; surely Allah orders what He desires. And if you fear treachery on the part of a people (nation), then throw back to them on terms of equality; (first informing them, and if you do not agree to the renewal of treaty, that should also be communicated to the other party as well) surely Allah does not love the treacherous.
An ultimatum is herein issued from Allah and His messenger to the idol worshipers who enter into a treaty with you. So go about in the land for four months and know that you cannot weaken Allah and that Allah will bring disgrace to the unbelievers. And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah and His Messenger are free from liability to the idolaters; therefore if you repent, it will be better for you, and if you turn back, then know that you will not weaken Allah; and announce painful punishment to those who disbelieve. Except those of the idolaters with whom you made an agreement, then they have not failed you in anything and have not backed up any one against you, so fulfill their agreement to the end of their term; surely Allah loves those who are careful (of their duty).
And if they break their oaths after their agreement and (openly) revile your religion, then fight the leaders of unbelief, surely their oaths are nothing, so that they may desist. What! will you not fight a people who broke their oaths and aimed at the expulsion of the Messenger, and they attacked you first; do you fear them? But Allah is most deserving that you should fear Him, if you are believers.

Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them.
Surely those who believed and fled (their homes) and struggled hard in Allah's way with their property and their souls, and those who gave shelter and helped, these are guardians of each other; and (as for) those who believed and did not fly, not yours is their guardianship until they fly; and if they seek aid from you in the matter of religion, aid is incumbent on you except against a people between whom and you there is a treaty (even the Muslims will not be extended help), and Allah sees what you do.
14. REBELLION.
The punishment of those who wage war against Allah and His messenger and strive to make mischief (creating dispersion, diminution of peace and to bring about lawlessness) in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or will be expelled out of the land; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement.
And whoever commits a sin, he only commits it against his own soul; and Allah is Knowing, Wise.
Except those who repent before you have them in your power; so know that Allah is Forgiving, Merciful.
Do they not know that whoever acts in opposition to Allah and His Messenger, he shall surely have the fire of hell to abide in it? That is the grievous abasement.
Surely those who act in opposition to Allah and His Messenger shall be laid down prostrate as those before them were laid down prostrate; and indeed We have revealed clear communications, and the unbelievers shall have an abasing chastisement. On the day when Allah will raise them up all together, then inform them of what they did: Allah has recorded it while they have forgotten it; and Allah is a witness of all things. Do you not see that Allah knows whatever is in the heavens and whatever is in the earth? Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them where soever they are; then He will inform them of what they did on the day of resurrection: surely Allah is Cognizant of all things. Have you not seen those who are forbidden secret counsels, then they return to what they are forbidden, and they hold secret counsels for sin and revolt and disobedience to the Messenger, and when they come to you they greet you with a greeting with which Allah does not greet you, and they say in themselves: Why does not Allah punish us for what we say? Hell is enough for them; they shall enter it, and evil is the resort. O you who believe! when you confer together in private, do not give to each other counsel of sin and revolt and disobedience to the Messenger, and give to each other counsel of goodness and guarding (against evil); and be careful of (your duty to) Allah, to Whom you shall be gathered together. Secret counsels are only (the work) of the Shaitan that he may cause to grieve those who believe, and he cannot hurt them in the least except with Allah's permission, and on Allah let the believers rely. O you who believe! when it is said to you, Make room in (your) assemblies, then make ample room, Allah will give you ample, and when it is said: Rise up, then rise up. Allah will exalt those of you who believe, and those who are given knowledge, in high degrees; and Allah is Aware of what you do. O you who believe! when you consult the Messenger, then offer something in charity before your consultation; that is better for you and purer; but if you do not find, then surely Allah is Forgiving, Merciful. Do you fear that you will not (be able to) give in charity before your consultation? So when you do not do it and Allah has turned to you (mercifully), then keep up prayer and pay the poor-rate and obey Allah and His Messenger; and Allah is Aware of what you do. Have you not seen those who befriend a people with whom Allah is wroth? They are neither of you nor of them, and they swear falsely while they know. Allah has prepared for them a severe punishment; surely what they do is evil. They make their oaths to serve as a cover so they turn away from Allah's way; therefore they shall have an abasing chastisement.
Neither their wealth nor their children shall avail them aught against Allah; they are the inmates of the fire, therein they shall abide. On the day that Allah will raise them up all, then they will swear to Him as they swear to you, and they think that they have something; now surely they are the liars. The Shaitan has gained the mastery over them, so he has made them forget the remembrance of Allah; they are the Shaitan's party; now surely the Shaitan's party are the losers. Surely (as for) those who are in opposition to Allah and His Messenger; they shall be among the most abased.
You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Messenger, even though they were their (own) fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well-pleased with them and they are well-pleased with Him these are Allah's party: now surely the party of Allah are the successful ones.
The likeness of what they spend in the life of this world is as the likeness of wind in which is intense cold (that) smites the seed produce of a people who haw done injustice to their souls and destroys it; and Allah is not unjust to them, but they are unjust to themselves. Indeed, there is for you a good example in Ibrahim and those with him when they said to their people: Surely we are clear of you and of what you serve besides Allah; we declare ourselves to be clear of you, and enmity and hatred have appeared between us and you forever until you believe in Allah alone, but not in what Ibrahim said to his father: I would certainly ask forgiveness for you, and I do not control for you aught from Allah Our Lord! on Thee do we rely, and to Thee do we turn, and to Thee is the eventual coming:
O you who believe! be not unfaithful to Allah and the Messenger, nor be unfaithful to your trusts while you know (unfaithful is a crime against and Islamic Government).
And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful; Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous.
O you who believe! when you confer together in private, do not give to each other counsel of sin and revolt and disobedience to the Messenger, and give to each other counsel of goodness and guarding(against evil); and be careful of (your duty to) Allah, to Whom you shall be gathered together.

Government Agencies.
INSTRUCTIONS FOR GOVERNMENT EMPLOYEES:
Although every law and code of an Islamic State shall be applicable to the government officials like the other individuals of society, but, in view of their special responsibilities, they shall have to be more circumspect in some particular aspects, for example:
1. Allah's Law of Requital is cognizant not only of the human deeds that are manifest, but also of those which are concealed, such as an idea that flashes across one's mind or even the impurity of one's glances. Therefore, in the performance of their duty if they commit any carelessness, negligence, irresponsibility or breach of trust, but somehow escape the consequences of the law, yet they must remember that they cannot escape the grip of Allah's Law of Requital. Allah's Law of requital is such that:
"He knows the perfidy of the eye and that which the bosoms hide."
2. In each affair they shall have to ensure that they do not take a decision repugnant to Quraanic Teachings because "to enjoin what is right according to the Divine Laws and to forbid what is wrong", is their basic responsibility. Their decisions should not only fulfill the demands of justice but also that of Ihsaan. Thus it is said:
"Whenever you decide the disputed affairs of the people, always do it with justice."
At yet another place it is said:
"Indeed Allah commands you to do justice and make good the deficiencies of others."
Justice means that every individual in a human society gets what is his due and Ihsaan means making up the abatements of the individuals to restore the disturbed balance in the society. ADL and IHSAAN are the two basic terms of the Quraan which can be given a practical shape by pondering over the day to day affairs. For example a thief shall be punished according to law; this shall be a matter of justice.
But the loss of one whose belongings have been stolen, is not compensated by this act. The Adl and Ihsaan demand that the loss of the victim should also be compensated.
3. You yourself must practice what you say to others;
"O you who believe! You ought to present a practical proof of your belief (in the Divine Commands) by your own acts. You should never say to others what you do not do yourself. It is grievously odious in the sight of Allah that you say what you do not do."
Harmony in what you say and what you do is the visible proof of what you profess.
4. All that belongs to the State (even the secrets of the State) are a trust with you. Do not betray this trust:
"O you who believe! It is incumbent on you that you do not betray the trust placed in your hands by the Divine System (Allah and the Rasool) nor in the performance of the duties entrusted to you. You know what shall be the result of it."
5. Render back your trusts to whom they are due and fill up the vacancies in the government service on their merit. Both these concepts are present in the verse:
6. Never let people's confidence (trust) in you be shattered. Let the trustee faithfully discharge his trust:
"If one of you places a thing in trust with another, let the trustee (faithfully) discharge his trust." Basically this command relates to properties entrusted to others but as a matter of principle this is applicable to all kinds of trusts. It means that no matter what is placed in your trust, you should always honor the trust reposed in you.
7. Do not take part in any type of intrigue and always stay conscious that:
"The evil plan besets none save its own authors."
8. You should co-operate with one another in constructive matters. Co-operate with each other in matters of benefit to humanity and in matters consistent with the Divine Laws, "is the Divine Commandment; and "Be with those who are veracious", true to their commitments."
"Be with those who are true, in words and deed, is an emphatic commandment."
9. If one finds that another officer is handing out a wrong decision on account of his being ill-informed, he should convey to him correct information. This act shall be called SHAFAA'AT-E-HASANAH commendable intercession.
"If somebody stands in support of another person in a matter just and equitable (commendable intercession) he shall also share pleasant results. On the contrary, if one helps another person in matters of injustice and transgression (called evil intercession) he shall share its disastrous consequences."
They shall neither take the side of those who are dishonest and betray the trust.
"So be not (used) as an advocate by those who betray the trust, and never indulge in bribery", is Allah's Directive. The following verse is a comprehensive guide on the matter:
"Do not eat up your property among yourselves by foul means, nor use it as a bait for the judges, with the intent that you may eat up wrongfully a part of (other) people's property, although you know its results."
10. Investigate all disputed matters yourself: never rely on hearsays:
"And pursue not that of which you have no knowledge (meaning of which you have not made an investigation or personal enquiry) collecting relevant information employing your faculties of hearing and seeing, and then make the knowledge thus obtained the basis of your decisions, so as to reach the correct conclusion. If a single link of this chain is missing, your enquiry shall remain defective. Think what a great responsibility lies upon you, because Allah has endowed you with the power of discretion and determination; He has not made you a constrained machine. For the use of your discretion He has bestowed on you the mediums of knowledge and ascertainment. The one who does not make use of them, tries to escape from his responsibility."
11. Achieve prevention of evil with the beauty and proportion of your deeds. The principle is:
"Repel evil with that which is best."
12. If one does wrong by mistake and there is a possibility of his correction, he ought to be pardoned.
Thus it is said:
"If there is an omission or negligence on somebody's part, thereafter he repents and makes amends in future, he ought to be given protection and forgiveness by the organization of the state."
If anybody's guilt demands the fulfillment of justice, the punishment should not exceed his crime. In this respect the principle is:
"The recompense of an evil is punishment equal thereto".
13. They should exercise self-control (maintain their composure) and not get enraged easily:
"To control tempers and to forgive others" has been called trait of the believers.
Self-restraint also implies talking in low and dulcet tones:
"Soft talking and moderation in walk (gait) are the symbols of trustworthiness and solemnity."
During discussions they should not try to compel others to accept their version on the basis of their awe inspiring presence as an officer; but
"Argue with them in ways that are best and most gracious."
14. They should always fulfill their promise:
"And fulfill (every) commitment, for (every) commitment will be enquired into on the Day of Reckoning."
15. They should not throw their responsibility on others. The principle is:
"No bearer of burdens shall bear the burden of another." Everybody shall bear his own burden.
16. They should never wish to be praised for what they do not do. That is be not like those who like flattery and are thus the most dangerous enemies.
The way of hypocrites is described as:
"They desire to be praised for what they do not do."
Justice.
1. To establish the rule of justice is a basic responsibility of an Islamic State. The demand for justice prevails in all walks of life, but here we shall talk only about the judicial justice, that which pertains to the domain of law. The Quraan also provides the required guidance for justice-dispensing agencies meaning the courts of law. It is necessary to understand one basic principle about JUSTICE. According to the common concept of justice in the world, the duty of a law-court is to decide the disputed affairs according to the code of law that is prevalent; therefore a decision made accordingly shall be considered as based on justice. But, if the law itself is not based on justice, then the decision based on it can never be considered just. Thus the principle laid down by the Quraan is that the law of the land should also be based on justice. In this respect the Quraan does not indulge in a philosophical debate as to what is meant by "law on the basis of justice" and what is the definition of justice. It addresses the Islamic sovereign state decisively as follows:
"If any do fail to judge by what Allah has revealed, they are the infidels."
It means that where the rule is based on Quraanic Laws, it shall be an Islamic government and if it is not based on Quraanic Law, it shall be a government of non-believers. Only that law shall be considered as based on truth which conforms to the Book of Allah; any law contrary to it shall be based on 'zulm' (injustice). Thus the judges are addressed as follows: "They guide people towards the Truth (the Quraan), and dispense justice in accordance with what it dictates."
The real justice, in fact, is the justice based on Truth. If the law is not based on Truth, then any judgment according to this law cannot be considered as meeting the requirements of justice. Truth is, in fact, another name for the Book of Allah. The same is the difference between an Islamic state and a secular state.
In Surah Saad it is said: "O David! We did indeed gave you the rule on the earth, so decide between men in truth, and do not follow the lust of their hearts, for they will mislead you from the path of Allah."
This makes clear two issues: firstly that the law of the land ought to be based on Truth (the Book of Allah); secondly, that the court of law should remain above its personal sentiments that is it should remain neutral. That is what is called 'a just decision'.
2. For a system of justice the Quraan has ordained: "And when you decide between man and man, you must do so with justice."
Even when you make peace between parties, do so with justice In Surah Al-Hujuraat it is ordained that if two factions of Muslims develop a dispute, and wage war against each other, "Sort out their mutual conflict with justice".
3. Even enmity with a nation should not incline you to act unjustly.
"Let not the enmity of others make you swerve from justice; be just, that is only nearer to (Taqwa) piety."
4. Not only the cases of Muslims, but the cases of non-Muslims also should be decided with justice. The Rasoole was ordained: "Even if the non-Muslims come to you for the judgment of their cases:
"Judge between them with equity".
5. The Rasool was told: "We have sent this Book to you with the truth": "So judge between them as Allah has revealed and follow not their vain desires."
6. Al-Kitaab (The code of Divine Laws), power to enforce this code and scales of justice are the basic ingredients of an Islamic government as stated earlier. The various aspects of the subject are thoroughly discussed in Surah Al-Hadeed:
"For this purpose Allah has so arranged that He sends His Messengers to different people (nations) with clear, unambiguous arguments and each one of the messengers brings with him a code of law. He establishes an Order in accordance with this Code wherein every-body's deeds produce their designated results and thus people adhere to the rule of justice and equity. For the stability and strength of such a society We have sent, along with the code of laws, steel (to provide the enforcing power) in which there is much of stiffness (strength); because power provided by (the strength of) this steel becomes instrumental in establishing an order based on justice and equity and providing protection to the oppressed. Therefore, instead of being harmful, it becomes greatly beneficial to mankind. The establishment of this Order also brings into open those faithful and loyal persons who contribute towards achieving this goal (the establishment of the Order) which takes practical shape through the efforts of Allah's Messengers. Although the refulgent results of the establishment of this Order have not, as yet become visible, these faithful and loyal people, on the strength of their conviction only, offer every type of personal sacrifice and thus establish the system ordained by Allah, wherein lies inherent Power and Sovereignty."
7. During the course of justice, do not make any distinction between relatives and non-relatives or between your people and those of the other factions, neither the status of rich and poor, nor even your personal benefits, should affect your judgment. The judgment must be based on justice, even if it goes against yourself. Thus it is ordained:
"When you say something, say it according to justice, even if the concerned person is your relative."
Justice depends on evidence and for evidence the Holy Quraan has set up such a high standard the like of which you may not find elsewhere. Thus it is said: "In order to establish this system in which you find pleasures of the present life as well as of the future, the basic condition for justice is that you stand as a witness, neither from the plaintiff, nor defendant, but present your own evidence in all truth and equity, even if it goes against yourself or your parents or your other relatives. Do not differentiate between rich and poor in this respect: for Allah can best protect both, so much so that you must do justice even to your enemy. Do not favour anyone after swerving from what is just, as Allah Almighty himself takes care of them. Keep it in your mind that your sentiments may not come in the way of justice. Do not talk in a crooked manner, nor try to avoid being a witness. Remember that Allah's law of requital is well acquiantal with what you do. He knows the inclination of your mind as well as your sentiments."
8. As said earlier, Allah ordains both Adl and Ihsaan. To punish the criminal for his crime is Adl (justice) and making good the loss of the claimant is Ihsaan. This is the basic responsibility of an Islamic state.
Basic orders about the enforcement of Justice.
1. To punish the criminal according to law is the duty of the government. This is called Qisaas. In this lies the secret of the life of people. There shall be no distinction between small or big. Thus it is said:
"O you who believe! As regards punishment, it has been made incumbent upon you that the murderer must be punished. It means that the crime should be considered as a crime against society or against the system itself and not against the victim only. Thus while giving punishment, the basic principles of justice and equality must be kept in mind, which means that there should be no distinction between big and small. It is not a question of the position of the murderer or the murdered; the real question is the enforcement of justice according to which every human life is of equal value. For example if the murderer is a free man he alone shall be punished for his crime; likewise if she is a woman she shall not be spared because of her sex. She will have to undergo punishment.
Murder can be of two types murder by intent, or murder by mistake. In the case of willful murder, the punishment is death (not ransom money) or any other punishment proportionate to the nature of the crime, meaning anything less than the capital punishment. But the punishment should not exceed the nature of the crime. "But if it is not a willful murder but a murder by mistake, the punishment according to verse is ransom money (blood money). But if a remission is made by the heirs of the slain out of their own goodwill, they are allowed to do so. In such a case it is incumbent on the murderer to abide by what has been settled and pay it in a commendable manner. In determining the punishment of murder by mistake, Allah has provided facility for relaxation, so that the potentialities of all of you may keep developing.
But if anybody transgresses after the settlement has taken place, he shall be punished heavily."
Thus it is clear that a compromise can take place only in case of unintentional murder, not in willful murder. In willful murder the murderer shall be punished. This is the law of QISAAS about which it has been ordained: "O you men of understanding! In the Law of Qisaas (Retribution) there is (saving of) collective life to you". It means that if you think over it dispassionately, the reality shall come to the surface that in the Law of Qisaas (Retribution) there is a secret of individual as well as collective life, so that society can be saved from the dangers inherent in lawlessness.
2. Only the criminal and not any other person in his place shall receive punishment, nor shall any innocent person be prosecuted in place of a guilty person. Everybody shall bear his own burden:
"Every person draws the meed of his acts on none but himself; no bearer of burdens shall bear the burden of another."
3. The system of justice ought to be such that nobody might provide any benefit to the criminal, nor the recommendation of any person be accepted, nor the criminal be released through bribery, nor anybody could help him to escape punishment by any other means. Thus it is said: "Then guard yourself against a day when one person shall not avail of another, nor shall the intercession be accepted for any person, nor any compensation be taken from somebody, nor shall anyone be helped (against the law)."
This will happen when the Quraanic System of Justice is established in this world; and in the life. Hereafter, all affairs shall be settled subject to the Law of Requital.
4. The punishment of a criminal shall be proportionate to, and not exceed his crime. In this respect the principle is "The recompense of an evil is punishment like it".
5. If there exists possibility of mending one's self, he can be forgiven. "But if a person forgives and makes reconciliation, his reward is due from Allah."
6. Before an offence is proved, the accused ought to be considered innocent. Thus during investigation he should not be treated with excess. To consider him guilty at this stage is against the Islamic Code. In Surah An-Noor there is a tale about a woman during the time of Rasoole. It is said that some evilmonger brought about a false accusation against a virtuous woman and gave it publicity. The Quraan took strong notice of it and said: Evil-mongers had given publicity to a false accusation but what had happened to you that you accepted it as true, without any investigation When you had heard about it, you ought to have a favorable opinion about her and your first reaction ought to have been "It is an obvious lie"; (This is an obvious lie) and: "This is most serious slander". From this the principle is deduced that unless a crime is proved against a person, he should not be considered guilty, meaning an accused should not be considered a criminal, but a favorable opinion should be formed about him until such time that he is proved guilty.
7. When a legislation is passed none shall be held accountable for what he has done before its enactment. "What has been done before (the enactment of a law) shall not be dealt with in accordance with this law."
8. Only a willful act shall be considered a crime. Thus it is said "There is no blame on you if you make a mistake: what counts is the intention of your hearts". Meaning, only an act committed intentionally is accountable; if someone commits an offence on account of ignorance and thereafter repents and amends (his conduct), he can be excused for it. But that does not mean that people may become careless about the law. Carelessness itself should be considered a separate offence. For example the punishment for willful murder is death and the punishment for murder by mistake is ransom money. It means that carelessness is also a crime but not as serious as a willful act.
9. If one is forcibly made to commit a crime he shall not be considered a criminal. The use of force may be of varied types; however, this is not the place for giving details about them.
10. A small mistake by those who always avoid big crimes may be considered excusable. About Mumineen it is said: "These are the people who avoid major crimes, though they may fall into small slips".
11. Anybody who puts another on the wrong path, he becomes a partner in crime. About such people it is said: "Let them bear on the Day of Judgment their own burden in full and also (something) of the burdens of those without knowledge, whom they misled. Alas! How grievous are the burdens they will bear!"
Likewise is the one who commits a crime and throws it on another; he commits a double crime:
"And if any one commits a mistake or a crime himself and then foists it on to the innocent, he carries (on himself) (both) the burden of a calumny and a flagrant sin."
12. While declaring a judgment, the circumstances, upbringing, mentality and psychological condition of the criminal must be kept in mind. That is why the punishment, for a slave woman who commits adultery (zina), is laid down as half of that for a free woman; and double for the consorts of the Rasoole. It should be clearly understood that this commandment pertains to that period of Arab history when slavery was still rampant. Since the Quraan closed the door of slavery, the question of the captive women, or of the consorts of Rasoole does not arise. However, principles can be deduced from such verses which could be applied to present-day society.
13. Remove evil by doing good. It means to create such an atmosphere in society that people shall avoid crime automatically is a universal principle of the Quraan. It means that bad deeds ought to be countervailed by doing good. This principle serves as a means to bring about a pleasant and comprehensive resolution. Thus while declaring punishment for a crime, the prevailing conditions in the society ought to be kept in mind.
14. The object of justice is not only to punish the offenders but also to compensate the loss of the oppressed. In this connection the example of the crime of murder as laid down in the Quraan, can be presented. The one who is murdered leaves this world but the compensation for the loss that his heirs suffer is also necessary. Thus it is said: "If anyone is slain wrongfully, We have given his heirs the right to demand (QISAAS) or to forgive.)" From this example you can draw a principle which can be applied to other occurrences like this. As far as the compensation of the loss of the oppressed is concerned, the oppressed shall be the plaintiff and the government shall be the defendant in such a case. Thus it shall be incumbent upon the government to protect the life, property, honor of all who live within its territory. Moreover, except for the loss suffered by a person on account of his own neglect or carelessness, its compensation shall lie on the government and this loss includes not only life and property but also mental torture, because the government guarantees to the people to provide for them an atmosphere wherein "on them there shall be no fear nor shall they grieve". In fear the physical loss, is included and in grief, mental torture is included.
15. The government shall be answerable to the judiciary for each of its responsibilities, like other individuals. Even the Rasoole who was the first head of an Islamic state, was made to declare: "I am the first to submit to Divine Law; and If I disobey Divine Command, I indeed fear the penalty of the Mighty Day."
Therefore none is exempt from this law neither the government, nor its functionaries, nor even the head of state.
16. The Quraanic philosophy concerning crime is as under:
a) Every crime leaves an effect on the offender himself (as well), so that, to begin with, the offender inflicts injury on his own person: "If anybody earns a sin, he earns it against his own self".
It means that the first effect of committing wrong is on the personality of the offender and this effect cannot be erased by punishment from the court.
b) The effect of some offences is limited to the personality of the offender; it does not affect another person for example the treachery of the eyes and evil intentions of the heart. These offences do not normally come under the jurisdiction of the courts of law: yet even such offences which affect only the personality of the offender (for example addiction to narcotics) if declared as crimes by the law, shall come under the jurisdiction of the court.
c) Only those offences come under the jurisdiction of a court which the offender has actually committed.
For example if one intends to commit theft but does not find an opportunity to do it, although the effect of his intention shall be imprinted on his own 'self', he shall not be considered a