4th Follow-up - Re: Islam-Social and Political Peace - - and my follow-ups on Shahid Khan's plagiarism
- B i s m i l l a a h i r R a h m a a n i r R a h e e mAssalaamu`Alaykum wa Rahmatullaahi wa BarakaatuhuDear Owner-Moderator of Islamic Groups,I pray you are well by the grace of Allaah Subhaanahu wa Ta`aala.I am writing with reference to your posting dated April 30, 2008 of Shahid Khan's: "Islam-Social and Political Peace"Shahid Khan has again plagiarised another Muslim's copyright, namely that of Imam Hamid Slimi, whose original title, as follows:Original Title: Justice in IslamA Peaceful LifeSocial and Political Peace© 2008 Faith of Life NetworkWritten by Imam Hamid SlimiChairman of the Canadian Council of ImamsCanadian Council of Imams, Chairman
Tel: 416.742.6776 (ext. 227)
info@...I have written to your group several times vis-à-vis Shahid Khan's incorrigible plagiarism and copyright infringement. In case you did not receive them, my 1st-2nd-3rd follow-ups are attached above.I requested in my "1st and "2nd follow-ups on Shahid Khan's Plagiarism and Copyright Infringement" on September 03, 2007 the April 06, 2008, to:
<<< Please put brother Shahid on moderated status and check his articles before transmitting them to your members, inshaa`Allaah. You can put a stop to this sort of "literary theft" reaching our unsuspecting Ummah. You can protect our brothers and sisters in Islam from unknowingly forwarding haraam/plagiarised material and be duly held accountable to Allaah Subhaanahu wa Ta`aala? You can make a difference. >>>
....and provided you the same daleel from the scholars in every one of my "follow-ups":
Shaykh Bakr ibn Abd-Allaah Abu Zayd said: These clauses which protect works from tampering or interference, and protect the value of the work and the efforts of its author, are things that are regarded as essential, based on the general principles of Islam. This is indicated clearly in the texts and basic principles of Sharee`ah, which you can find explained in detail in Adaab al-Muallifeen and Kutub al-Istilaah. (Fiqh al-Nawaazil, 2/65) http://www.islam-qa.com/index.php?ref=26307&ln=engImaam Muhammad bin Saalih Al-`Uthaymeen rahimahullaah has ruled that whatever is customary among people should be the rule except when a user wants a copy for himself and the author or the copyright holder has explicitly stated certain conditions, then it is not permissable for the user to violate those conditions. (Committee Fatwa no: 18453 - Sheikh Muhammad bin Saalih Al-`Uthaymeen)
We Muslims know that Allaah Subhaanahu wa Ta`aala has not sent us in this world without giving us any capacity and potential to cope with the inner strife of good and evil. And that we Muslims have been endowed with numerous faculties that help us fight the blind and irrational promptings of the Shaytaan's (wa a`oodhu billaahi minhum) evil. And that Allaah Subhaanahu wa Ta`aala has also endowed us with logical reasoning through induction and deduction, abstractions and thoughtful reflections, on what is right and what is wrong.
"Forbidding what is wrong" is a Muslim's obligation. Our Prophet Muhammad sall Allaahu`alayhi wa sallam said - "Whoever among you sees an evil action or wrong (being committed), then let him change it with his hand (by taking action); if he is unable to do so then he must change it with his tongue (by speaking out against it); if he cannot do even this, then with his heart - and this is the weakest (stage of) faith." (Narrated by Imaam Muslim #70 from Aboo Sa`eed).
Imaam Al-Nawawi rahimahullaah said in Sharh Saheeh Muslim: "The words of the Prophet sall Allaahu`alayhi wa sallam "let him change it" meaning that this is obligatory according to the consensus of the Ummah, and there is overwhelming evidence from the Qur`aan and Sunnah and scholarly consensus that it is obligatory to enjoin what is good and forbid what is evil, and it also comes under the heading of naseehah (sincerity or sincere advice) which is Islam."
Imaam Al-Nawawi rahimahullaah also said in Sharh Saheeh Muslim, describing who is obliged to forbid evil: "Moreover, enjoining what is good and forbidding what is evil is a communal obligation; if some people do it, the rest are absolved of blame, but if all of them fail to do it, then each one who was able to do it but did not, with no excuse or fear, is guilty of sin. And it may become an individual obligation, such as if a person is in a place where no one knows of it but him, or if no one is able to remove it but him, such as one who sees his wife, child or slave committing an evil action or falling short in a good action. The scholars rahimahumullaah said: "Enjoining what is good and forbidding what is evil is not waived in the case of one who is accountable because he thinks that it will do no good; rather he must do it for the reminder will benefit the believers."
Al-`Allaamah al-Quraafi rahimahullaah said in al-Furooq (4/257): "The scholars said that enjoining what is good and forbidding what is evil is obligatory and should be done immediately, according to consensus, and whoever is able to enjoin what is good should do so immediately."
So denouncing evil is not limited to a certain number of times; rather the one who sees an evil action and is able to denounce it must do so, until the evil is stopped!!!
Al-`Allaamah al-Safaareeni al-Hanbali rahimahullaah said in Ghidha al-Albaab fi Sharh Manzoomat al-Adaab (1/215): al-Haafeez Ibn Rajab said in his commentary on al-Arbaeen al-Nawawiyyah: al-Qaadi Aboo Yala narrated two reports from Imaam Ahmad concerning the issue of whether it is obligatory to denounce an evil action when one knows that the person will not accept that, and he regarded as correct the views that it is obligatory. This will be discharging his duty towards Allaah Subhaanahu wa Ta`aala.
Thus it is clear that if we are able to forbid this evil act of Shahid Khan, without that leading to a greater evil, then it is obligatory for us to denounce this evil action even if we know that he will never stop plagiarising. As to whether we should denounce Shahid Khan's plagiarism publicly or privately, the basic principle is that the one who does the evil action openly should be denounced publicly, but if someone does it secretly, it is not permissible to rebuke him publicly. Shaykh al-Islam Ibn Taymiyyah rahimahullaah said in al-Fataawa al-Kubra (3/434): "If a man commits evil actions openly, he must be rebuked openly, and speaking about him in his absence is no longer haraam."
Dear owner-moderator, from what you have read above, inshaa`Allaah future postings of Shahid Khan's plagiarised articles to the members of your group will cease.
Dear brothers and sisters of this group, from what you have read above, you know what you must do if you receive another one of Shahid Khan's articles, inshaa`Allaah - will you forbid what goes against the Sharee`ah or adopt a complacent attitude? And Allaah Subhaanahu wa Ta`aala knows best.
It is impossible to live in an environment if the social milieu turns a blind eye, deaf ears to evil, if wrongdoers can get away with the most serious of crimes (plagiarism in this case), if the righteous feel isolated and helpless, then, in such an Ummah, a Muslim will loose any sense of Islamic moral and spiritual integrity that he or she may possess if (s)he were to adopt a complacent attitude.
Your response on this issue will be much appreciated, inshaa`Allaah.Wa aakhir da`waani A`nilhamdulilaahi Rabbil A`lameen.Fee AmaanillaahYour sister,K a r i m aDDNc.c. Imaam Hamid Slimi
Islam brings social and political peace because submission to Allah requires that a society totally rejects corruption, wrong-doing, deviant and harmful behaviors. Commitment to peace with God and His creation leads to unity, love, harmony, dialogue and respect for others. An ideal society is what human beings have been dreaming of since even before Plato's 'Republic' or Augustine's 'Eternal City of God'. With Muhammad (S), the ideal society was constituted of faithful followers called the Sahaaba or the companions, who submitted to the Message in obedience to God and His Prophet and Messenger (S).
The organization of that society started from basic requirements such as the brotherhood between all Muslims. Peace was declared verbally in every daily encounter of two individuals or more. Salutation (!السلام عليكم) As-Salaamu Alaikum!- in its verbal form means "Peace be upon you!" Allah says in the Qur'an:
"Salute each other a greeting of blessing and purity as from Allah" (Q 24:61).
And He also says:
"When a courteous greeting is offered to you, meet it with a greeting still more courteous, or at least of equal courtesy. Allah takes careful account of all things." (Q 4:86).
The Prophet (S) was once asked:
"Which is the best Islam?" He (S) replied: "You feed the hungry and you say Salaam to those you know and those you don't know." (Related by al-Bukhari and Muslim).
He (S) also said:
"You won't enter Paradise unless you believe, and you won't believe unless you love each other. Do you want me to show you something that if you do it you will love each other? Say Salaam to each other- Send messages of peace to each other-" (Related by Muslim).
Even Prophet Ibrahim (S) who declared himself a monotheist, a Muslim, used to say "Salaam". Allah says about Ibrahim:
"When they entered his place they said 'Peace' and he said 'Peace'" (Q 11:69).
Thus, expressing peace verbally is very important in Islam because it unifies people and makes them feel totally secure among themselves. This enactment of salutation in Islam on a daily basis and in every encounter of two people or more is indeed a renewal of commitment to peacefulness and a reminder of one another of the rights and duties implied by the statement: "As-Salaamu alaikum!" meaning " Peace be upon you!"
That is why peace is translated into physical actions, which cannot be achieved unless there is sincere submission and commitment Islamic faith is the combination of belief and conviction in the heart, verbal declaration with the tongue, and action. A true Muslim, or submitter, is the one who promotes peace rather than enmity, violence, disrespect and hatred. The Prophet Muhammad (S) said:
"The Muslim is the one who avoids harming others with his hand and his tongue" (al-Bukhari and Muslim)5. In another narration6, the Prophet (S) added, "and the believer is the one that people are safe from him in regards of their lives and properties" (at-Tirmidhi, an-Nassa'i, and Ahmad).
This means that any verbal or physical action, which results in harm, offense, and violence, is contradictory to true submission, unless it is a matter of a necessary self-defense in reaction against an outside aggression, as it will be elucidated later.
Peace is the general principle even in war. Allah says in the Qur'an:
"But, if the enemy inclines towards peace, you have to incline towards peace and trust in Allah, for Allah is the One who hears and knows" (Q 8:61).
The Qur'an teaches while Muslims must always be ready to fight intellectually or even physically for a just cause if it is forced upon them, even in the midst of the fight they must always be ready for peace if there is any inclination towards peace by the other side. There is no merit merely in a fight by itself. It should be a goal not for itself, but to establish the reign of peace, justice, and righteousness.
The Prophet (S) always taught his disciples that peace and justice are the principles every Muslim should live by. He (S) stressed that principles should at all times take precedence over the personal interests whether dealing with Muslims or non-Muslims. During his life - before and after Islam was established - he constantly praised the "Confederacy of the Fudul." It was the decision of the leaders of the tribe of Quraysh in Makkah during the Pre-Islamic times to assemble in one house and to make a covenant binding themselves by a solemn agreement that if they found anyone, whether a Makkan or an outsider had been wronged, they would take his side against the aggressor and make sure that the stolen property was restored to him, or her. Prophet Muhammad (S) once said, "I witnessed in the house of Abdullah ibn Jud'aan a covenant, which I would not exchange for any number of fine camels: If I were invited to take part in it during Islam I should do so."
To spread the message of peace is the role and mission of every Muslim. Even when Muslims won wars and battles, they didn't execute and torture the captives, nor rape their women and molest their children, as happened after the establishment of Islam and that which continues to happen today during wars. Muslims were required to be peaceful towards prisoners of war and treat them in a humanitarian manner, granting them rights ordained in the Islamic law. History witnesses that Muslims under genuine Islamic leadership always treated their prisoners and captive kindlys resulting in the continued presence of other religious groups throughout Muslim lands. Thousands of years before the famous Geneva Convention act was established in 1949, Allah said in the Qur'an,
"O Prophet! Say to those who are captives in your hands: "If Allah finds any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you, for Allah is Oft-forgiving, Most Merciful" (Q 8:70).
Thus, the purpose of Muslims, or true submitters, is to invite people to God's Grace and Mercy not to exterminate them for the sake of revenge. Any creation of God is not exterminable in Islamic teachings. Muslims must honor all living creatures therefore human life too is sacred. Every human being deserves dignity, respect, and the right to live in God's world. No one deserves to be killed unjustly. All human beings are equal in terms of their rights and obligations that are related to their necessities of life. Indeed if we follow the righteous path of peace, then we will indeed live a peaceful life.
Compiled from various sources.
Permission is granted to circulate among private individuals and groups, to post on Internet sites and to publish in full text and subject title in not-for-profit publications.
Note that an English translation of the Qur'an is an interpretation of the Qur'an, and does not have the perfect status as the Qur'an in its original Arabic form.