The Virtue of Reconciling People

Reconciling people is among the great noble morals. The sharia urged it in more than one occasion as Allah Almighty says (what means): {So fear Allah and amend that which is between you.} [Quran 8: 1] The Messenger of Allah  said:

Sadaqa (i.e. charity) is due on every joint of a person every day the sun rises. Administering of justice between two men is also a sadaqa. Assisting a man to ride upon his riding animal, or helping him load his luggage upon it is a sadaqa; a good word is a sadaqa; every step that you take towards prayer is a sadaqa, and removing harmful objects from the pathway is a sadaqa. [Al-Bukhari and Muslim; this is the wording of Al-Bukhari.]

Due to the importance of this virtue, Islam assigned one of the disbursement channels of zakah for those who seek to reconcile people. The Prophet  said: "The best charity is to reconcile between people." [At-Tabarani in Al-Mu‘jam Al-Kabeer]

Poets did not forget the virtue of reconciling people, so they immortalized it in their poems. One Arab poem said a line of verse that means: All merits are referred to two matters; glorifying the Orders of Allah Almighty and seeking to reconcile people.

Reconciling people is a branch of faith and an Islamic moral code through which grudges are eliminated, hearts are purified, and flames of fitnah are extinguished. Allah Almighty said – about this quality – (what means): {No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah – then We are going to give him a great reward.} [Quran 4: 114]

Islam urges the believer to regard 'reconciling people' as one of his most important aims in his worldly life, as it is through reconciliation that the Ummah becomes a coherent unit where one part thereof seeks to amend the other part. Thus, it becomes like a single body; if one organ of it complains, the rest of the body suffers sleeplessness and fever. Neglecting this matter leads to the disintegration of the Ummah and the severance of its ties.

That is why Islam considered reconciling people better than many acts of worship. The Prophet  said: "Should I not tell you what is better in degree than prayer, fasting, and charity." They (the companions) said: "Yes." He said: "Reconciling people, for grudges and disputes are the razor (that shaves faith)." [Ahmad, Abu Dawood, and At-Tirmithi: good-authentic]

Reconciliation should be realized by bridging the gaps that occurred because of disputes and conflicts over worldly affairs and by removing their bad effects.
Some scholars maintain that the prayer, the fasting, and the charities that are mentioned in the hadith refer to the voluntary, not the obligatory. Al-Qari  said:

Allah Almighty knows best about the intended meaning. However, it could mean that bringing reconciliation to conflicts and disputes that might lead to shedding blood, plundering money, and violating sanctities is better than fulfilling obligatory acts of worship whose benefits do not extend to others, taking the possibility of making up for them, in case they are missed, into consideration. This is so because such acts of worship are among the Rights of Allah Almighty that are less significant in His sight than the rights of the slaves.

As regards his saying, "Grudges and disputes are the razor," the author of An-Nihayah said: " 'The razor' refers to such a bad quality that removes faith, just like a razor removes hair. It was also said that it refers to severing ties of kinship and injustice." At-Teebi  said:

The hadith urges reconciling people and avoiding corrupting relations between them, because reconciliation is a reason for holding firm to the rope of Allah Almighty and avoiding disunity between the Muslims, whereas disputes are a crack in the religion. Whoever seeks to amend the relations between the Muslims and removes the corruption thereof will attain a degree that is greater than that of the fasting person who observes night prayers and is preoccupied with his own benefit only.

From the sum of these hadiths, we reach an important result, which is that our great religion aspires for reconciliation and seeks for it. Allah Almighty informed us that settlement of disagreements is best. Allah Almighty says (what means): {…there is no sin upon them if they make terms of settlement between them – and settlement is best.} [Quran 4: 128]

Reconciling people is a great act of worship that Allah Almighty loves. The one who seeks to reconcile people is the one who offers his effort, money, authority, and power to reconcile the disputing parties. He is a person whose soul loves goodness and yearns for it. He does not care about the people's opinions or criticism as long as he seeks the pleasure of Allah Almighty. He exposes himself to embarrassing situations and shares the concerns of his Muslim brothers in order to reconcile two persons.

Many are those homes which were about to collapse because of a simple dispute between the spouses. Then, when a person interfered seeking reconciliation between them by means of a good word, a sincere advice, or sometimes a sum of money, he restored peacefulness between them and saved the family from loss and destitution?

How many ruptures of relations were about to occur between two brothers, friends or relatives because of a mistake or a minor error, but then a person succeeded in reconciling them.

How many lives and properties were saved and satanic temptations were suppressed after they were about to start thanks to the favor of Allah Almighty and then to those good people who reconcile others!

Congratulations, O Muslims, to those who were guided by Allah Almighty to reconcile two opponents, spouses, neighbors, friends, partners, or groups.
What further indicates the great virtue of reconciling people is that Islam allows lying to reconcile quarreling people. The intended meaning of lying here is to exaggerate in describing and confirming the good aspects of the other party so as to reconcile hearts and to assert that such a dispute was not intentional. The Prophet  said: "The one who reconciles people is not considered a liar if he exaggerates what is good or says what is good." [Ahmad] A scholar said: "Allah Almighty likes lying for the sake of reconciliation and dislikes truthfulness for the sake of corruption." Thus, pay attention to this.

We have to realize that we are human beings and that disputes breaking up among us is something normal. Rare are those people who are safe from disagreement. It might occur between you and your brother, relative, spouse, or friend… This happens often. So, we have to rid ourselves of this by reconciliation, shaking hands, forgiveness, condescendence, love, and brotherhood so that everything becomes alright again.

Let us reflect upon this hadith of the master of those who reconcile people :

The gates of Paradise are opened on two days: Monday and Thursday. Every slave who does not associate anything with Allah Almighty is granted pardon, except the person in whose (heart) there is rancor against his brother. It would be said: delay both of them until they reconcile; delay both of them until they reconcile; delay both of them until they reconcile. [Muslim]

Al-Awza‘i  said: "There is no step that is dearer to Allah Almighty than a step towards reconciling people. Whoever reconciles two people, Allah Almighty will grant him safety from Hellfire."

O my loved ones for the sake of Allah, the Exalted! Someone may say: ‘I want to go to so-and-so to reconcile, but I fear that he rejects me, refuses to receive me, or depreciates my visit!’

I tell you: remember that your Prophet  is telling you: ‘Go to him even if he dismisses you or talks badly about you. Go to him once, twice, and thrice and hasten to give him a present, smile at him, and treat him nicely.’ The Prophet  said: "Allah Almighty augments the honor of he who forgives." [Al-Bukhari and Muslim] If you pardon, Allah Almighty will increase your honor; if you reconcile people, Allah Almighty will increase your honor. If you were expelled or the door was not opened for you and you returned, then know that this is one of the wishes of the predecessors of the Ummah because it is proof of the purity of the heart since Allah, the Exalted, says (what means):

{And if it is said to you, "Go back," then go back; it is purer for you.} [Quran 24: 28] So, take care of this, O believer, and do not leave for Satan a way to yourself.

Try reconciliation today. Call the one who is disputing with you and treat him nicely. Perhaps this call might be a reason, after the mercy of Allah Almighty, for forgiving your sins: {Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.} [Quran 24: 22]
Go to him. There are people who went to sit with their opponents for only fifteen or thirty minutes, but they ended up sitting for long hours because of the great happiness, comfort, familiarity, and love they felt.

Try to be the one who takes the initiative of reconciliation and do not let Satan's whisper overcome you. The Prophet  said: "It is unlawful for a Muslim to forsake his fellow Muslim for more than three consecutive days. When they meet, each of them turns his face away from the other. The better one is the one who starts the greeting." [Ahmad]

The one who seeks reconciliation should keep the etiquettes of settlement in mind so that Allah Almighty supports him and so that he receives the fruits of his endeavor. The greatest of these etiquettes include:

1- He should make his intention sincere for the sake of Allah Almighty. He should not intend money, prestige, ostentation, or fame with the reconciliation, but he should seek the countenance of Allah Almighty, Who says (what means): {And whoever does that seeking means to the approval of Allah – then We are going to give him a great reward.} [Quran 4: 114]

2- He should adhere to justice and completely avoid injustice. {Then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.} [Quran 49: 9]

3- Let your conciliation be based upon sharia knowledge. It is preferable that you consult scholars in this regard, study the issue from all its sides, and listen to each of the parties.

4- Do not be rash in your judgment and take your time because hastiness may lead to corrupting more than what has been amended.

5- You should choose the appropriate time for reconciling between the conflicting parties. That is to say that you only start the reconciliation when the issue becomes cool, the severity of the dispute is alleviated, and the fire of anger is extinguished; then you start to reconcile them.

6- What is more important also is using nice words, you should say: "O father of so-and-so, you are known for such-and-such." You should mention his merits and good deeds and you may exaggerate even to the point of lying; then warn him against grudges and disputes.

O Allah, purify our hearts from grudge, envy, and cheating. O Allah, amend our relations with our relatives. O Allah, amend our relations with our loved ones. O Allah, make life an increase for us in every good and make death a relief for us from every evil with Your mercy, O Most Merciful of the Merciful. - islamweb.net

THE HEREAFTER IS THE FOCUS

On the authority of Ibn Umar, who said: The Messenger of God (peace be upon him) took hold of my shoulder and said, "Be in the world as if you were a stranger or a traveler along a path." And Ibn Umar would say, "If you survive till the late afternoon, do not expect [to be alive in] the morning.  If you survive till the morning, do not expect [to be alive in] the late afternoon.  Take from your health for your sickness and from your life for your death."

This is a hadith from among a collection of the sayings of Prophet Muhammad, may the mercy and blessings of God be upon him, compiled by Imam An-Nawawi.  It is a famous and well-studied collection of forty-two hadith, and its value lies in the fact that all the hadith in this collection cover a fundamental aspect of the religion of Islam.  This particular hadith defines what a believer’s attitude towards the worldly life should be.

Background

This hadith is narrated to us by Ibn Umar, the son of Umar ibn al-Khattab.  He was very young when his father converted to Islam and thus learned Islam from the very best of the Muslims.  He grew up to be very knowledgeable in the fields of hadith and Islamic law.  He was known to be a prolific narrator of hadith and is said to have been extremely careful about what he narrated.  This hadith gives us the opportunity to understand how the first generations of Muslims understood Prophet Muhammad’s teachings.  Ibn Umar himself also explains the hadith further. 

Throughout the Quran, there are many verses that compare the worldly life with the Hereafter.  Predominantly we are told that this life is temporary, and the life of the Hereafter is permanent.  We are exhorted to realize that the amount of time we spend in this world is so minute we will look back on it as if it was something that took place in the space of just a few hours.  The Quran also tells us that this life is nothing more than an amusement or a diversion.

"…You prefer the life of this world although the Hereafter is better and more lasting." (Quran 87:16-17)

"And the life of this world is nothing but play and amusement, but the Home in the Hereafter is far better is for those who are pious.  Will you not then understand?"  (Quran 6:32)

The Purpose of this world

Throughout the history of Islam, there are people who have taken this hadith to mean that this life is something to be endured.  They think that there is a conflict between this life and the next.  This could not be further from the truth.  We are here in this world in order to experience trials and tests that prepare us for the final destination.   This world is, in fact, a tool that we can use to strengthen our claim to a place in Paradise.  This world is also given to us as a trust.  We are responsible for its upkeep.  We are guardians over its treasures.

Therefore, while we are in this world, we are supposed to be doing two things, worshipping God and looking after our temporary abode.  If our lives are guided by revelation and we perform our tasks with good intentions, our lives become worship.   Pleasing God in this life is the gateway to much pleasure and joy in this world.  We must not go to either extreme, such as shunning the life we have been given here or becoming too attached to tools we are given in order to navigate its pathways.

Guidelines

1.     Be a stranger in this world.  This is one of the two choices or levels Prophet Muhammad gives us to help us learn how to be in this world.  A stranger in a land always longs for his home and is usually preparing, either in his mind or his actions to return to his original place or hometown.  He looks different from the people around him.  Similarly, a believer feels that he is a stranger in a strange land.  He feels that he is in a place where he does not belong.  This is not his home, and he cannot feel entirely happy here; he, looks, feels, and acts differently from those around him; those who only care about this life and worldly matters.  He rids himself of the yearning of this materialistic world, a world where some people do not care about the spiritual aspects and the Hereafter. 

2.     Be a traveler.  This is a higher level than the stranger.  While a stranger can live and settle in a place, a traveler has no intention of doing this.  A traveler is someone who knows he will be walking a path for a predetermined amount of time and will eventually return to his home.  He wants to be unencumbered by possessions that will weigh him down and prevent him from completing his journey.  His course is set, and he stops only to provide himself with what is necessary for him to complete the journey.  The traveler must also make sure he is traveling on the right path and is accompanied by like-minded companions.

Ibn Umar gives us good advice in the last part of the hadith.  He tells to prepare for the future, the future that will be upon us in the twinkling of an eye.  We might be hail and healthy at this point in our lives, but this will not always be the case.  Therefore, it is better to perform good deeds and do actions that bring us closer to God before our health or our minds begin to deteriorate, and we no longer have the strength.  Similarly, we must perform good deeds before death overtakes us, and we do not have the ability or opportunity to do so.  Thus, we must utilize our time and do beneficial things.  We must not waste our years of good health by gathering materialistic goods or being beguiled by the life of this world.

Removing the life of this world from our hearts is not always an easy thing to do; for some of us it requires a lifelong daily struggle.  The world has changed over the in the last fifteen centuries, however, the state of humankind has not.  In the past a wise believer encouraged the people around him to remove their love for this world from their hearts.  His advice is still relevant today. 

‘Remove the dunya (life of this world) from your heart and place it in your hand or your pocket.  Then it will not harm you.’ - islamreligion.com

Giving gifts in Islam

Gift-giving is one of the good manners that maintains and strengthens relations between the giver and the recipient. It is one of the acts that Prophet Muhammad  recommended Muslims to do. Al-Bukhari  narrated that ‘Aa’ishah  said: "The Messenger of Allah  used to accept gifts and reward people for giving them." 

The phrase: “Reward people for giving them,” means giving the giver (at a later time) something of equal value at least in return.

This Hadeeth (narration) indicates that accepting gifts and giving something of equal value (or more) to the giver is the way of the Prophet . 

The Prophet  enjoined responding in kind to favours, as he said in an authentic narration: “Whoever does you a favour, respond in kind, and if you cannot find the means of doing so, then keep praying for him until you think that you have responded in kind.” [Abu Dawood]

“Whoever does you a favour,” means, whoever treats you kindly in word or deed or by gifting you. 

“Respond in kind,” means to treat him kindly just as he has treated you kindly. 

“If you cannot find the means of doing so” means if you do not have the money. 

“Until you think that you have responded in kind” means, repeatedly supplicate for him until you think that you have rewarded him his due. 

One of the Du'aa' forms that one can say is 'Jazaka Allahu khayran' (may Allah reward you with good). At-Tirmithi  narrated that Usamah Ibn Zayd  said: The Messenger of Allah  said: “Whoever has a favour done for him and says 'Jazak Allahu khayran' has done his utmost to thank him.” [At-Tirmithi]

“Done his utmost to thank him,” means that he has done his utmost to express his gratitude, because he has acknowledged his shortcomings and that he is unable to reward and thank him enough, so he refers the matter to Allah, to reward him in the best manner. It is said that: "If you are unable to give him back in kind, then speak at length thanking him and supplicating for him." [Tuhfat Al-Ahwathi]

The Permanent Committee (a supreme Islamic judicial authority in Saudi Arabia, was asked a similar question) and replied as follows: 

"There is nothing wrong with accepting it (an amount of money as a gift), without you (the recipient) longing for that, and you can respond in kind if you are able to with an appropriate gift, or you can supplicate for him, because the Prophet  said: “Whoever does you a favour, respond in kind … (the above-mentioned Hadeeth)."  [Fatawa Al-Lajnah Al-Daa’imah] 

Difference between charity and gift-giving

Charity is given to the poor and the needy to meet their needs, and is done with the intention of seeking the Pleasure of Allah. Its intention is not limited to a specific person; rather it is given to any poor or needy one. 

On the other hand, a gift is not necessarily given to a poor person, rather it may be given to rich or poor; the intention is to show friendship and to honour the recipient. 

Both of them – charity and gift-giving – are righteous deeds for which a person will be rewarded (and please his Lord), but which is better? 

Ibn Taymiyah  stated that Sadaqah (charity) is that which is given for the sake of Allah as an act of worship, without intending to give it to a specific person and without seeking anything in return, rather it is given for charitable causes, such as to the needy. A gift is given with the intention of honouring a specific person, either because the recipient is your friend whom you love, or because you want something in return.

Hence, the Prophet  used to accept gifts and reward people for them, so that no one could remind him of their favours, but he did not accept the “refuse” of people that they gave to purify themselves of sins, namely charity. He did not accept charity for this and other reasons.

Once this is understood, then charity is better, but there is a sense in which a gift is better than charity, such as giving a gift to the Messenger of Allah  during his lifetime out of love for him.  Also, gifts which a person gives to a relative in order to uphold the ties of kinship or to a brother in Islam may be better than charity. 

Based on this, giving to one of your relatives may be better than giving charity, because it is more befitting to uphold the ties of kinship. The same may apply if you give a gift to a friend of yours, because that will strengthen the bonds of love between you. The Prophet  said: “Exchange gifts, as that will lead to increasing your love to one another.” [Al-Bukhari]

What the Hadeeth  means is that giving gifts may generate and increase love.

To sum up, gifting vs. giving charity is dependent on the situation but, in principle, spending in charity takes precedence. - islamweb.net

Lamartine

"If greatness of purpose, smallness of means, and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples and dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls... the forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death; all these attest not to an imposture but to a firm conviction which gave him the power to restore a dogma. This dogma was twofold, the unit of God and the immateriality of God; the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with words."

"Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?"

Histoire de la Turquie, Paris 1854, Vol II, pp. 276-77: - islamweb.net

CHAPTER 5, VERSE 2: HELP ONE ANOTHER

"…And help one another in righteousness and piety, but do not help one another in sin and transgression.  And fear God; His punishment is indeed severe."

These essential verses are the last two sentences of the second verse of Chapter Five of the Quran, The Table (Spread with Food).  It is one of three chapters in the Quran that deal extensively with the life of Jesus and his mother, Mary.  It was revealed in Medina when the Muslims were no longer a persecuted minority, rather they were an established community with Prophet Muhammad, may the mercy and blessings of God be upon him, as their leader.

In the first verse and the first part of this verse, God is talking about contracts; the fulfillment of contracts and the social justice embedded in contracts and binding agreements.  All of our actions are because of agreements we have made.  For instance, we are bound by our obligations towards God and the religion of Islam; we pray, we fast, and we give in charity.  Some of our more worldly agreements are referred to as social contracts; they are agreements that we are implicitly bound by.  They are our dealings with such institutions as governments, banks, and schools, and our courteous and morally correct behavior with others.  For example, we keep good neighborly relations, and we give our seat in the bus for elderly or disabled people.

In verse two, God exhorts the believers not to desecrate the symbols and signs of God.  This can be taken to mean that whenever a Muslim finds something in the creed or practice of a non-Muslim that embodies devotion to the One God, he should show respect towards it.  Thus, we can understand that we are bound by certain rules of behavior; these rules allow us to live in stable thriving communities.  The last two sentences instruct us how to fulfill our social contracts and our agreements with God. 

In Medina, God introduced religious laws and rules about moral and righteous behavior, and in these two succinct sentences the Muslims are told to help one another be righteous and pious, but not to help or encourage each other to be sinful or transgress the limits set by God.  They are also reminded that choosing to disobey God will result in severe punishment.

When God created humankind, He honored them and endowed them with great responsibilities.  Humankind are the custodians of the earth, and they are obliged to carry out God’s commands.  The believers in particular are exhorted by God to enjoin good and forbid evil.  This is a theme that is repeated throughout the Quran, and here, God reminds us to help each other to be pious and stay away from sin.  He clearly defines the areas in which we should help one another and the areas in which we should not help each other.   

However, God does not specify who it is we should help because He means that we should help all people, regardless of their religion, race, or ethnicity.  Cooperation should not be limited to those of the same religion, and likewise we should not cooperate with people in sin and transgression just because they are our fellow Muslims.  In addition to this, the verse is written in such a way that it covers every act of righteousness conceivable.   In other words, God wants us to help each other in every possible way that does not involve sin or transgression.

In his traditions Prophet Muhammad explained the idea of cooperation in more detail.  He said, "…Bringing about a fair reconciliation between two opposing parties is charity, helping somebody to mount his animal, or to load his baggage onto the animal, is also a charity…’’[1]  And, "God fulfills the needs of the one who fulfills the needs of his brother.  God will ease a hardship on the Day of Judgment for the one who eases a hardship of his brother."[2]

"Whoever guides someone to a virtuous action will be rewarded the same amount as he who practices that good action."[3]  In another tradition, Prophet Muhammad said, "If anyone calls others to follow right guidance, his reward will be the same as those who follow him (in righteousness) without their reward being diminished in any way."[4]

Behaving righteously, and encouraging and aiding others to do the same brings about a sense of inner peace and satisfaction.  Adhering to a firm set of beliefs and actions, keeps a person’s life balanced and safe.  Behaving righteously and being aware of God with each step is a reward in itself.  Whenever we cooperate with others, enjoin morally righteous behavior, or help others to feel the bliss of obeying God, we are really providing ourselves with extra rewards and adding to the content feeling associated with doing the right thing.

On the other hand, cooperating in sin or transgressing the limits set by God, causes only heartache and fear.  We are stripping away our sense of security and leaving ourselves vulnerable to feelings of hopelessness and worthlessness.  If a person encourages others to do sinful things, they will receive the same penalty of those who actually do the sin.  Prophet Muhammad said, "If anyone invites others to transgress, the sin of which he is guilty, will be the same as those of the people who followed him in sinfulness."[5]

Committing sin or transgressing the limits and boundaries very clearly set by God has a ripple effect.  Our actions can reverberate and lead to a hard heart and a lessening of the fear and sorrow we normally expect to feel when we cross the boundaries set by God.  This has a negative effect on the community and can even lead to people helping each other in sin. 

In spite of this negativity there is always a way back and cooperating with each other in righteousness and piety is an easy way to change the path on which we are traveling, and it can even reverse the effects our sin and transgression had on the community.  Although we are reminded at the end of the verse that God’s punishment is severe, we know that the door to repentance and forgiveness is always open.    - islamreligion.com

FOOTNOTES:

[1]Saheeh Bukhari, Saheeh Muslim

[2]Ibid

[3]Saheeh Muslim

[4]Ibid

[5]Ibid

The Right to Life

Allah Almighty honored man and created him with His own Hand and blew into him from His Spirit. Then, He made His angels prostrate to him and subjected to him all that is in the heavens and the earth – all from Him. Moreover, He made him a successor on earth and bestowed talents and blessings upon him so that he can dominate the earth. He preferred him over all beasts and animals. Man cannot fulfill his goals unless he takes his rights in full. At the forefront of these rights, which are guaranteed by Islam, is the right to life – an inviolable right.

Allah, the Exalted, says (what means): {And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right.} [Quran 6:151]. The right that permits the taking of souls was explained by the Prophet  when he reportedly said: "It is not permissible to spill the blood of a Muslim except in three cases: the married person who commits adultery, a life for a life, and the one who forsakes his religion and separates from the group." [Muslim]

Out of its great concern for the protection of life, Islam threatens those who deem it permissible to kill with the severest punishment. In the Quran, Allah Almighty says (what means): {But whoever kills a believer intentionally – his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.} [Quran 4:93]

Moreover, it is clearly indicated in authentic hadiths that killing a believer is one of the gravest sins. In a hadith via Al-Bara’ ibn ‘Azib, may Allah be pleased with him, the Prophet  said: "If this world were to be destroyed, that would be less significant before Allah than the unlawful killing of a believer." [Ibn Majah] In another hadith on the authority of Abu Sa‘eed Al-Khudri, may Allah be pleased with him, the Prophet  said: "If the inhabitants of the heavens and the inhabitants of the earth all took part in shedding the blood of a believer, then Allah would cast them (all) in the Fire." [At-Tirmithi] Also, Ibn ‘Umar, may Allah be pleased with him, narrated that the Prophet  said: "He who helps in (the spilling of) the blood of a Muslim, even with half a word, it will be written between his eyes on the Day of Judgment 'Desperate of the mercy of Allah'." [Al-Bayhaqi]

The Noble Quran prohibits us from killing our children out of fear of poverty and starvation. A Quranic verse reads (what means): {And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.} [Quran 17:31] In another verse that speaks about a common practice among the Arabs during the pre-Islamic era of ignorance, Allah, The Exalted, says (what means): {And when the girl [who was] buried alive is asked for what sin she was killed.} [Quran 81:8-9] This equally applies to the non-Muslims who live under the rule of a Muslim nation and enter into an agreement of protection with the Muslim ruler – be they Jews or Christians. ‘Abdullah ibn ‘Amr ibn Al-‘As, may Allah be pleased with him, narrated that the Prophet  said: "Whoever killed a mu‘ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise, even though its fragrance can be smelt at a distance of forty years." [Al-Bukhari] Moreover, Allah, the Exalted, says (what means): {So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them.} [Quran 4:90]

This also applies to the one who commits suicide. Allah Almighty warns us against this, saying (what means): {And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.} [Quran 4:29] Abu Hurayrah, may Allah be pleased with him, narrated that the Prophet  said: "He who commits suicide by throttling shall keep on throttling himself in the Hellfire, and he who commits suicide by stabbing himself shall keep on stabbing himself in Hellfire." [Al-Bukhari]

Hence, Allah Almighty legislated retribution and the killing of the intentional killer as a revenge from him and purification for society. Allah Almighty says (what means): {And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous.} [Quran 2:179] Even in manslaughter, Allah, the Exalted, does not exempt the killer from liability. Rather, He made it obligatory upon him to set a slave free and give ransom. If he cannot free a slave, he is required to fast for two consecutive months. Ransom for manslaughter is ordained by Islam so that people do not take life lightly and to inspire respect for the human soul.

Undoubtedly, the first thing about which the servants will render account on the Day of Judgment is murder. The erudite Andalusian scholar Ibn Hazm  said: "I do not know of any sin, after polytheism, greater than killing a believer without right or abandoning prayer." The Prophet  is reported to have said: "Every sin may be forgiven by Allah except a man who dies as a disbeliever or a man who kills his (Muslim) brother." [An-Nasa’i] In another hadith, he  said: "A servant continues to guard his faith (and thus hopes for the mercy of Allah) so long as he does not shed blood unjustly." [Al-Bukhari & Muslim]
This is Islam. It came to preserve the human soul and the blood of Muslims, lest people may take Muslim blood lightly. -islamweb.net

CHAPTER 2, VERSES 131-135: THE RELIGION OF ABRAHAM

"When his Lord said to him, ‘Submit [to My will],’ he [Abraham] responded, ‘I submit to the Lord of all worlds,’ and Abraham instructed his sons to do the same, as did Jacob, [saying], ‘My sons, God has chosen for you this faith; so do not die except in [a state of full] submission.  ’ Were you [Jews] there to see when death came upon Jacob? When he said to his sons, ‘What will you worship after I am gone?’ They replied, ‘We will [continue to] worship your God and the God of your fathers, Abraham, Ishmael, and Isaac—the One God.  And we are Muslims [in submission] to Him.’ That community passed away.  What they earned belongs to them, and what you earn belongs to you.  And you will not be accountable for their deeds.  They say, ‘Become Jews or Christians, and you will be rightly guided.’ Say [O Prophet], ‘No!  We follow the faith of Abraham, the upright—who was not a polytheist.’" (Quran 2:131-135)

These essential verses can be found in the middle portion of the second chapter of the Quran, The Cow.  This chapter was revealed over several years, and the subject matter covers a range of issues, including doctrines of faith and fundamental Islamic concepts.  Prophet Muhammad, may the mercy and blessings of God be upon him, is known to have said that everything has its peak and the peak of the Quran is The Cow.  It flows easily from one subject to another and is primarily addressed to the believers, the Jews from Medina, and the hypocrites.   

The selected verses describe God choosing Prophet Abraham; the prophet that links the three great monotheistic religions, Islam, Christianity, and Judaism.   God asks Abraham to submit to Him and to leave this legacy of submission to his sons and future generations.  When God asked for Abraham’s submission, Abraham replied, ‘I submit to the Lord of all worlds.’  This is an example of a true believer; when God calls, the Muslim surrenders himself completely and obeys God in all things.   He acknowledges God alone as His Lord, Master, Sovereign, Ruler, and Lawgiver, and he adopts the way of life prescribed by God.  Abraham adopted this way of life, so too did all the prophets of God, no matter what nation or way of life they had previously been attached to.   

Abraham’s grandson Jacob is then mentioned because the twelve tribes of Israel were his descendants.   The Jews God was addressing at the time of the revelation of the Quran, were not there (alive) when, on his death bed, Jacob asked his sons what they would worship after he was gone.  They answered that they would worship God—the God of Abraham, Isaac, and Ishmael.   And Jacob commanded his sons to devote themselves to God, warning them not to die unless they are Muslims.  He uses the word Muslim in the full sense of the word which describes a person completely submitted to the will of God. 

In the Talmud, the sacred text of Judaism, we find a similar description of Jacob’s last words to his sons.  'Serve the Lord your God, and He will deliver ye from all trouble, even as He delivered your fathers… Teach your children to love God, and observe His commandments, for God will guard those who are just, and walk in righteousness.' And the sons of Jacob responded, 'All that you have commanded us, our father, we will do.  May God be with us.'[1]

However, God then tells us that, this community, the immediate descendants of Abraham and Jacob, has passed away.  They worshipped God according to their laws, and they will be answerable to God for their own deeds, not the deeds of their descendants.  Their descendants include the Jewish community in Medina at the time of the revelation of the Quran.  These Jews worshipped God in a way that would have appalled Abraham and his immediate descendants.  Some of them did not believe in an afterlife and others had only a flimsy concept of the Hereafter.   Thus, God questions their right to claim that they belonged to the descendants of Abraham when they had departed from his devotion and obedience to God.  They will be asked about what they earned, meaning the approval or disapproval of God; they will not be asked about the earnings of the earlier generations.  God does not hold a person or a nation responsible for what their forefathers did or did not do. 

Thus, in light of this, God instructs that if the believers are asked to be Jews or Christians and turn away from Islam, they should answer that they follow the way of Prophet Abraham.  He did not associate anything with God—his worship was pure monotheism.  Abraham was not a Jew, nor was he a Christian; that terminology came after him.  In Chapter Three of the Quran, The Family of Imran, verses 67 and 68 tell us that Prophet Abraham was neither a Jew nor a Christian and inform us that, ‘Indeed, those who have the best claim to Abraham are his followers, this Prophet (Muhammad), and the believers.’ 

It is important to understand that the religion of Islam, submission to the will of God, was the first religion of humankind has always been the only acceptable religion in the sight of God.  It was taught to our father Adam and to all the prophets who came after him.  For this reason, the Prophet Muhammad was not the founder of a new religion, as many people mistakenly think, but he was the final Prophet of Islam.

The scriptures of both the Jews and the Christians attest to the fact that Abraham believed and taught that worship, adoration, service, and obedience are due to God Alone.  The religion of Abraham was one of submission to God.  When we think of Judaism and Christianity, we must remember that they are religions that came later.  Judaism emerged in the third or fourth century BCE and for some time followed the way of Abraham, however, by the time Prophet Jesus was sent to correct their errors they had strayed far from the religion of submission.  The body of work the Christians call the Gospels was collated and written well after the death of Jesus. - islamreligion.com

FOOTNOTES:

[1]The Talmud: Selections by H.  Polano [1876]