HUMANITARIAN RELIEF IN TIMES OF WAR AN ISLAMIC PERSPECTIVE ON COMPASSION, JUSTICE, AND SOLIDARITY BY - IHSAAN MEERA E
HUMANITARIAN RELIEF IN TIMES OF WAR
AN ISLAMIC PERSPECTIVE ON
COMPASSION, JUSTICE, AND SOLIDARITY
AUTHORED BY - IHSAAN MEERA E[1]
POST:
Assistant Professor
INSTITUTION:
Chennai Dr Ambedkar Govt Law College, Pattaraiperumbudur (Group A, Gazetted
rank officer with the Government of Tamilnadu)
QUALIFICATION:
BA.BL(HONS), M.L(INTERNATIONAL LAW AND
ORGANISATION),
NET, pursuing PhD in International Humanitarian Law
EXPERIENCE:
8 years of experience in teaching, 2 years’ experience in practicing as an advocate
at High Court of Madras.
Have
written and published many articles, participated in various seminars, gave
lectures at various schools and colleges regarding legal rights, participated
and judged in various moot court competitions.
Introduction
Provision of humanitarian assistance
to victims of armed conflicts has become more important in recent years. Often,
a big challenge in providing humanitarian assistance is a State’s sovereignty. The
current violations and challenges faced in providing humanitarian relief to
victims of armed conflict in Gaza serve as a poignant reminder of the critical
importance of understanding the historical context of humanitarian assistance
in Islamic law. Generally speaking, a State has no obligation to admit foreigners
to its territory, and its consent must be obtained before foreign humanitarian
workers can legally enter a country. Another challenge is that conflicts
nowadays involve non-State armed groups, and humanitarian worker often need to
obtain the permission of a group, though this is not required by the law, before
they can enter into its stronghold.[2] In
order to overcome this challenge, the International Committee of the Red Cross
(ICRC) and wider Red Cross and Red Crescent Movement successfully conducts its
humanitarian operations based on seven Fundamental Principles, namely: humanity,
impartiality, neutrality, independence, voluntary service, unity and
universality.[3]
The ICRC is described by Article 3
common to the four Geneva Conventions[4] as
“an impartial humanitarian body” that “may offer its services to the Parties to
the conflict”. Its Statutes also describe it as “an independent humanitarian
organization”[5] and
identify its Fundamental Principles[6].
Islamic perspectives on Humanitarian Aid
Under Islamic law, it is permissible
to render or accept relief work and/or medical services. According to Muhammad
Hamidullah, it is permissible for Muslims to accept ambulance services and
medical help from neutral parties or even non-Muslims. It is also permissible
for Muslims to render relief work to non-Muslims.[7]
He argues that this is based on The Glorious Qur’an which
provides to that effect on helping each other in righteousness and piety.[8]
Indeed, it is permissible for Muslims
to render relief work to their enemies. This was practiced by Prophet Muhammad (PBUH).
Once, when famine was afflicting the Quraysh (Prophet Muhammad’s tribe) in
Mecca, the Prophet (PBUH) sent a contribution of ripe dates and 500 dinars even
though in the preceding year, the Quraysh had attacked his stronghold Medina,
resulting in the martyrdom of many Muslims in the Battle of Uhud.[9]
Principle of Humanity
The principle of humanity dictates that
such aid should consist of goods and services essential to the survival of the
population, that it should be provided to the civilian population deprived of
the basic necessities of life as a result of conflict, and that the purpose of the aid should be to
alleviate human suffering and protect human life, health and dignity.[10]
Islam states that service to humanity
is a part of faith. Muslims should be actively engaged in social welfare and in
meeting the medical and educational needs not only for Muslims, but for all the
communities.[11]
The Glorious Qur’an indicates in the
following verse: “….0 mankind! We created
you from a single (pair) of a male and a female, and made you into nations and
tribes, that ye may know each other (not that ye may despise each other).
Verily the most honoured of you in the sight of Allah is (he who is) the most righteous
of you. And Allah has full knowledge and is well acquainted (with all things)…”[12] In
this regard, as a matter of safeguarding the unity of humanity, Muslims have
the responsibility to redress the human suffering of other members of the
creation. These values of solidarity have continued to be developed by later
declarations and legal documents, though within the strict parameters of the UN
Charter, under which no intervention is permitted within the domestic affairs
of states unless decided otherwise by the UN Security Council. In spite of this
traditional approach to state sovereignty, the 1981 Universal Islam .[13]
In spite of this traditional approach to state sovereignty, the 1981 Universal
Islamic Declaration on Human Rights enacts that human rights are the
instruments for challenging human suffering inflicted by oppressive regimes .[14] The 1982 Agreement establishing the Islamic
Commission of the International Crescent[15]
also gives a specific role to its Commission to assist victims of warfare in
case oppression has taken place.[16]
The 1990 Cairo Declaration on Human Rights in Islam emphasises the
civilizational role and individual and collective responsibility of the Muslim
community, i.e. the ummah, in this process to respect the rights of God given
to all human beings.[17] Their
violation would constitute a violation of the responsibility which every
believer has toward God. The 1997 Tehran Declaration adopted by the
Organisation of the Islamic Conference adds that only positive dialogue and the
elimination of distrust can be the fundamental grounds for any sustainable and
peaceful relationship between peoples and nations.[18] In
addition, the unity of humanity through
creation ensures that all human beings have to exercise such shared
responsibility for the sake of the survival of their own humanity. The
fulfilment of such responsibility is a matter of piety for which Muslims will
be rewarded in the hereafter.[19]
The 2004 Arab Charter on Human Rights continues on the same note of interrelationship
between human rights and collective security, which has come into being through
the interactions between several civilisations and religions of humanity from
whose core these humanitarian values come.[20]
The 2008 Charter of The Organisation of the Islamic Conference also that these Islamic
values of tolerance and compassion, peace and diversity, can be secured within
the present international legal system and collective security regime of the
UN, in which self-determination and non-intervention remain its cornerstones.[21]
Thus, from the Islamic law perspective, the Revelation sets
the boundaries of interconnectedness and the individual and collective
responsibilities to uphold the unity in diversity of God’s creation. The
preservation of humanity is the natural outcome of the respect for the sanctity
of life the Almighty has given to humanity, as the following the Glorious Qur’anic
verse indicates:
“.... And if any one saved a life, it would be as if he saved the life of the
whole people…”[22]
How could Muslims ever inflict human suffering
upon other human beings who are also part of the same creation and are infused
with God’s spirit? [23] In
this regard, the qualitatively social diversity amongst human beings has its
quantitative source of existence, namely the creation, whose natural laws of
sustainability are ensured by the Revelation.
The positive duties, derived from the
natural rights of human beings to be respected with human dignity, also emanate
from the religious obligation of Muslims to assist peoples who are suffering
through genocide and crimes against humanity and are driven by the same
humanitarian conscience which allows human beings to respect the nature and/or
creation they share and come from. How could Muslims not assist their fellow
human beings who are suffering and protect the sanctity of life against any
infringement?[24]
Moreover, in a globalised world with multiple identities the growing awareness
of human moral and material interconnectedness and unity could be further
enriched by a spiritual explanation for action in order to give full effect to
the human rights given by God to human beings and to their obligations to
protect all the other members of humanity.
The same values protecting the
sanctity of life through both military and peaceful means are again represented
in later declarations and legal documents. In particular, the 1981 Universal
Islamic Declaration of Human Rights considers that the sanctity and
inviolability of human life should be protected against injury or death.[25]
In this regard, the 1990 Cairo Declaration on Human Rights in Islam invokes the
duty of individuals and states alike to protect the right to life and prohibits
genocide and other forms of human suffering.[26]
In order to give effect to these protections of human rights, a spirit of human
solidarity, according to the 2004 Arab Charter on Human Rights, could transcend
the divisions and ensure that human generations live together based upon a common understanding
governed by equality and tolerance.[27]
The 2008 Charter of the Organisation of the Islamic Conference also supports
such cooperation and solidarity toward those ends as well as a dialogue between
civilisations on issues such as human rights, which touch upon every aspect of
life beyond the diversity of creation.[28] Evidently,
all forms of oppression and exploitation, such as colonialism and foreign
occupation, as the 1990 Cairo Declaration on Human Rights in Islam indicates,
are prohibited and have to be combated.[29]
Thus, Muslims are committed to the
principle of humanity even during armed conflict. Prophet (PBUH) emphasised
love, sympathy, and kindness towards all mankind, he said
“One who
is not grateful to mankind is not
grateful to Allah(Tirmidhi). Again Prophet (PBUH) has exhorted:-“All creatures of Allah are his family,
therefore amongst His creations, God likes the person who treats his creatures
in a good manner(and takes care of their necessities)”(Mishkat).[30]
Principle of Neutrality
If one State aggresses against
another and systematically violates the law of war by, for instance, directing
attacks against the civilians of the latter, committing murder and rape on a
massive scale, is it permissible under Islamic law for Muslims who take
humanitarian action in the armed conflict to remain neutral? It seems that
being neutral with regard to good and evil is incompatible with the principle
of justice that Islam enjoins.[31]
Justice in this context means establishing a balanced position, without inclining
towards or favouring any side and without being swayed by biases or prejudice,
and this is achieved by way of fulfilling everyone’s rights and obligations and
eliminating excess and disparity.[32]
Neutrality in this situation
also appears not to be in conformity with the commandment of the Glorious Qur’an on Muslims to enjoin
good and forbid evil.
Muhammad Hamidullah writes that the term
i‘tizala, which means being neutral,
was used by nations since before the advent of Prophet Muhammad (PBUH) and continued
into his time. The Glorious Qur’an commands the Muslims to fight those who
pretend to be Muslims but actually support the Muslims’ enemies. However, the
verses prohibit the Muslims from fighting a third party who does not want to
fight the Muslims nor support the Muslims’ enemy.[33]
It is submitted that by the prohibition from fighting a genuine third party,
the Glorious Qur’an, 4:88– permits the
Muslims to recognize a neutral party. Hamidullah gives examples that show
variations of neutrality that occurred during the era of the Prophet (PBUH).
One example that is quite close to the modern concept of neutrality is the
stance of Banu ’Abd ibn ’Adi regarding the war between the Muslims and the
Quraysh.[34] In the
fifth year after the Prophet (PBUH)’s Migration to Medina, Banu ’Abd ibn ’Adi called to the Prophet (PBUH), “O Muhammad!… We do not want to fight you.
On the other hand, we are prepared to help you in your expeditions, except
against the Quraysh of Mecca, for we would not want to fight against the
Quraysh.”[35]
Regarding the war between the Muslims
and the Quraysh, the tribe did not want to take a side but wanted to be neutral
instead. Although the Quraysh was the aggressor who declared war on the Muslims[36]
and had mutilated the dead Muslims’ bodies in the Battle of Uhud, the Prophet (PBUH)
did not say that the tribe’s declaration of neutrality was unjust or tolerating
evil. In fact, the Prophet (PBUH) recognized the neutral status of Banu ’Abd ibn
’Adi and did not fight the tribe. As there was no rejection by the Prophet (PBUH)
of the declaration of neutrality, it is submitted that being neutral is
originally permissible under the Islamic law.
Fieldwork
for humanitarian relief
Islamic
Committee of International Crescent
The Islamic Committee for the
International Crescent is a specialized institution of the Organization of
Islamic Cooperation. It helps to
alleviate the sufferings caused by natural disaster and war. The Eighth Islamic Conference of
Foreign Ministers, held in May 1977, at Tripoli (Libya), approved the principle
of creation of this institution.
The Islamic Committee of International
Crescent (Hereinafter mentioned as ICIC) acts according to the basic humane
principles drawn from the Holy Quran and the Islamic Law which embody the
basics of the humane dealing and the spiritual and ethical values that the
divine laws and religions recommended and that all people of the world agreed
on[37].
Medical Assistance during war
Women companions played a major role in
nursing the wounded soldiers during war. Women during war of the Prophet(PBUH)
also shouldered other responsibilities such as delivering food and water to the
combatants, cooking, keeping the belongings of the combatants, procuring
medicine, delivering weapons, repairing equipment, transporting the martyrs, participating
in defensive wars, encouraging combatants to go to warfront
(a) Rufaidah bint Sa'ad
Rufaidah bint Sa'ad, is recognized as
the first Muslim nurse. [38] When
the Islamic state was well established in Madina, Rufaidah devoted herself to
nursing the Muslim sick. In peace time she set up a tent outside the Prophet's
mosque in Madina where she nursed the sick. During war she led groups of
volunteer nurses who went to the battlefield and treated the casualties. She
participated in the battles of Badr, Uhud, Khandaq, Khaibar, and others.
Rufaidah's field hospital tent became very famous during the battles and the
Prophet used to direct that the casualties be carried to her.
At the battle of the trench (ghazwat
al khandaq), Rufaidah set up her hospital tent at the battlefield. The Prophet
Muhammad (PBUH) instructed that Sa'ad bin Ma'adh who had been injured in battle
be moved to the tent. Rufaidah nursed him, carefully removed the arrow from his
forearm and achieved homeostasis. Rufaidah had trained a group of women
companions as nurses. When the Prophet's army was getting ready to go to the
battle of Khaibar, Rufaidah and the group of volunteer nurses went to the
Prophet Muhammad (PBUH). They asked him for permission "Oh messenger of
Allah, we want to go out with you to the battle and treat the injured and help
Muslims as much as we can". The Prophet (PBUH) gave them permission to go.
The nurse volunteers did such a good job that the Prophet (PBUH) assigned a
share of the booty to Rufaidah. Her share was equivalent to that of soldiers
who had actually fought. This was in recognition of her medical and nursing
work.
Rufaidah’s contribution was not
confined only to nursing the injured. She was involved in social work in the
community. She came to the assistance of everyone in need: the poor, the
orphans, or the handicapped. She looked after the orphans, nursed them, and
taught them. Rufaidah had a kind and empathetic personality that soothed the patients
in addition to the medical care that she provided.
Setting up of this tent means
provision of what the injured could lie on, availability of surgical and
autopsy materials, drugs, bandages for dressing wounds, special foods,
availability of nurses who were, of course, the female Companions who served
the wounded and took care of them. All this was under the supervision of
Rufaidah, and with her personal participation.
Rufaidah’s Tent can be compared to what is known as field hospital in modem
military terms. It was certainly one of the first founding cells of Islamic
civilisation.
History has recorded names of women(
May Allah be pleased with them all) who worked with Rufaidah: Umm Ammara,[39]
Aminah, Umm Ayman, Safiyat, Umm Sulaim,[40]
and Hind. Other Muslim women who were famous as nurses were: Ku'ayibat, Aminah
bint Abi Qays al Ghifariyat, Umm 'Atiyyah al Ansariyat,[41]
and Nusaibat bint Ka'ab al Maziniyyat.[42]
Thus, it is evident that humanitarian
relief extended to the battlefield setting Islam as a model.[43]
Sanctity of
dead body
Islam has categorically prohibited its
followers from disgracing or mutilating the corpses of their enemies as was
practised in Arabia before the advent of Islam. It has been said in the hadith:
“The Prophet (PBUH) has prohibited us
from mutilating the corpses of the enemies” (al- Bukhari; Ab Dawud). The occasion on which
this order was given is highly instructive. In the Battle of Uhud the
disbelievers mutilated the bodies of the Muslims, who had fallen on the battlefield
and sacrificed their lives for the sake of Islam, by cutting off their ears and
noses, and threading them together to put round their necks as trophies of
war. The abdomen of Hamzah, the uncle of
the Prophet (PBUH), was ripped open by Quraysh, his liver was taken out and
chewed by Hind, the wife of Abu Sufyan, the leader of the Meccan army. The
Muslims were naturally enraged by this horrible sight. But the Prophet (PBUH)
asked his followers not to mete out similar treatment to the dead bodies of the
enemies. This great example of forbearance and restraint is sufficient to
convince any reasonable man who is not blinded by prejudice or bias, that Islam
is really the religion sent down by the Creator of the universe, and that if
human emotions had any admission in Islam, then this horrible sight on the
battlefield of Uhud would have provoked the Prophet (PBUH) to order his followers
to mutilate the bodies of their enemy in the same manner.
Preparing the dead for burial is a “Fard Kifaayah”[44]
or a communal duty, meaning that if some Muslims properly carry out this duty,
then other Muslims are exempt from the responsibility. Preparing the dead for
burial consists of the following: Bathing the dead, wrapping the body with a
shroud, praying for the dead, and burying the body.[45]
Return of
Corpses of the Enemy
After the cessation of hostilities,
the bodies of the enemy warriors should be handed over to the enemy if they
require it, otherwise Muslims are to bury them. In general, the jurists’
position is in agreement with Article 17 of the first Geneva Convention (1949).
According to several reports, the Prophet (PBUH) always ensured the burial of
the dead, irrespective of whether the bodies belonged to the Muslims or their
enemy. Ibn Hazm advocated that it was obligatory for Muslims to bury the enemy
dead because if they did not, it would be tantamount to mutilation, which is
prohibited by the Prophet (PBUH).[46]
In the Battle of Ahzab a very renowned
and redoubtable warrior of the enemy was killed and his body fell down in the
trench which the Muslims had dug for the defence of Medina. The unbelievers
presented ten thousand dinars to the Prophet (PBUH) and requested that the dead
body of their fallen warrior may be handed over to them. The Prophet (PBUH) replied:
“I do not sell dead bodies. You can take
away the corpse of your fallen comrade”. [47]
Conclusion
The Muslim religion considers both
humanitarian actions and the duty to help as religious obligations by which all
Muslims, rich and poor, are bound. At
other times the texts are formulated as a clear order: “Rescue prisoners, feed the hungry and look after the ill…”[48]
It should also be noted that this
obligation to assist is not applicable only to Muslims in distress. The Glorious
Quranic texts and hadiths do not exclude the non-Muslim from humanitarian aid.
This principle was often given tangible form. In the early years of hijra ,
there was a famine in Modar (Saudi Arabia). The Prophet (PBUH) organized a
humanitarian convoy to help the inhabitants there who, at that time, were not
converted to Islam.
The study of Glorious Qur’anic and
hadith texts gives a clear idea of the intensity of the force with which the
Muslim religion has stimulated humanitarian action. This is both a ritual and
an obligation. When a Muslim undertakes a humanitarian action he does so
primarily as an act of worship, to be nearer to God. He expects a reward in
this life or in the hereafter. He cannot declare himself a believer if he does
not come to the aid of his fellow men. In his eyes piety is in-dissociable from
pity. He knows that he can be prosecuted if he does not fulfil his obligation
to the poor and the victims of armed conflict. He firmly believes that
rendering humanitarian aid erases his sins and will serve as an intercession in
his favour to avoid the punishment of the grave, the tests on the Day of
Judgement and the flames of hell.
[1] The Author is an assistant
professor at the Chennai Dr Ambedkar Govt Law College,Pattaraiperumbudur,
Thiruvallur, Tamilnadu.
[2] Mohd Hisham Mohd Kamal(2015), “Is
neutral humanitarian action permissible under Islamic law?”, An Opinion Note is
based on a paper entitled Neutral and Independent Humanitarian Action: Islamic Perspective,
presented at the International Conference on Humanitarian Action in the World
of Today – Challenges and Perspectives in the Light of Shari’a and International
Humanitarian Law, organized by the International Islamic University, Islamabad,
and the International Committee of the Red Cross (ICRC), Islamabad, 22–23
October 2014.
[3] Statutes of the International Red
Cross and Red Crescent Movement, October 1986, Preamble, available at
www.icrc.org/eng/resources/documents/misc/statutes-movement-220506.html.
[4] Geneva Convention (I) for the
Amelioration of the Condition of the Wounded and Sick in Armed Forces in the
Field of 12 August 1949, 75 UNTS 31 (entered into force 21 October 1950);
Geneva Convention (II) for the Amelioration of the Condition of the Wounded,
Sick and Shipwrecked Members of Armed Forces at Sea of 12 August 1949, 75 UNTS
85 (entered into force 21 October 1950), Geneva Convention (III) relative to
the Treatment of Prisoners of War of 12 August 1949, 75 UNTS 135 (entered into
force 21 October 1950); Geneva Convention (IV) relative to the Protection of
Civilian Persons in Time of War of 12 August 1949, 75 UNTS 287 (entered into
force 21 October 1950).
[5] The Geneva Conventions, Art.3(2), “The
wounded and sick shall be collected and cared for. An impartial humanitarian
body, such as the International Committee of the Red Cross, may offer its
services to the Parties to the conflict.”
[6] Statutes of the ICRC, 3 October 2013,
Art. 1, available at:
www.icrc.org/eng/resources/documents/misc/icrc-statutes-080503.html.
[7] Muhammad Hamidullah (1945), Muslim
Conduct of State, revised ed., Kashmiri Bazar, Lahore, p. 271.
[8] The Glorious Qur’an-Chapter
5-Al-Maidah-Verse 2, The Almighty(GBUH) says, “…. And cooperate in righteousness and piety, but do not cooperate in
sin and aggression…”
[9] Hamidullah, supra note, pp.216.
[10] Case concerning Military and
Paramilitary Activities in and against Nicaragua (Nicaragua v. United States of
America), Merits, Judgment, 27 June 1986, ICJ Reports 1986, para. 218; para.
242. See also Resolution VIII of the 20th International Conference of the Red
Cross and Red Crescent, Vienna,1965.
[11] The Glorious Qur’an-Chapter
3-Ali-Imran-Verse 114, The Almighty says, “…. And they enjoin what is right and forbid what
is wrong and hasten to good deeds. And those are among the righteous…”
[12] The Glorious Qur’an-Chapter
49-Al-Hujurat-Verse 13.
[13] 10th Session of the Islamic Summit
Conference (Session of Knowledge and Morality for the Progress of Ummah),
Resolution No. 17/10-P(IS) on the Security and Solidarity of Islamic States,
Putrajaya (Malaysia),16-17 October 2003, paras 7-8.
[14] Preamble, 1981 Universal Islamic
Declaration of Human Rights:
[15] Islamic Committee of the
International Crescent (ICIC) is dealt in elaborate in this chapter.
[16] Article 7, 1982 Agreement
establishing the Islamic Commission of the International Crescent”
[17] Preamble,1990 Cairo Declaration on
Human Rights in Islam
[18] 8th Islamic Summit
Conference (Session of Dignity, Dialogue, Participation), Tehran Declaration,
Tehran (Islamic Republic of Iran), 9-11 December 1997”
[19] Article 1, 1990 Cairo Declaration
on Human Rights in Islam.
[20] Preamble,2004 Arab Charter on
Human Rights:
[21] Preamble, 2008 Charter of the
Organisation of the Islamic Conference
[22] The Glorious Qur’an-Haptrr
5-Al-Maidah-Verse 32.
[23] M. Cherif Bassiouni (2007-2008),
Evolving Approaches to Jihad: from Self-Defense to Revolutionary and
Regime-change Political Violence, ‘Chicago Journal of International Law’,
pp.145.
[24] The Glorious Qur’an-Chapter
37-Surah-As-Saffat-Verse 25, The Almighty (GBUH) says, “.... [They will be asked], "What is [wrong] with you? Why do you not help each other...”?
[25] Article 1, 1981 Universal Islamic
Declaration of Human Rights
[26] Article 2, 1990 Cairo Declaration
On Human Rights in Islam
[27] Article 1, 2004 Arab Charter on
Human Rights
[28] Article 1, 2008 Charter of the
Organisation of the Islamic Conference:
[29] Article 11, 1990 Cairo Declaration
on Human Rights in Islam: Article 11
[30] Sayyiduna Abu Huraira narrates
that the Prophet(PBUH), once said,
“Whosoever removes worldly grief from a believer, Allah will remove from him a
grief on the day of judgment. Whosoever alleviates [the] lot of
deprived[destitute] person, Allah will alleviate his lot in this world and the
next. Allah will aid a servant so long as the servant aids his brother”
[31] The Glorious Qur’an-Chapter
4-Surah An-Nisa-Verse 58 & 59
Similarly, The Glorious Qur’an –Chapter
4-An-Nisa-Verse 135
[32] Mohamad Akram Laldin, Introduction
to Shariah and Islamic Jurisprudence, CERT Publications, Kuala Lumpur, 2006, p.
33.
[33] The Glorious Qur’an-Chapter
4-An-Nisa-Verse 88-91
[34] Abu al-Fida Ismail ibn Kathir,
Tafsir Ibn Kathir, Vol. 2, abridged by Safi-ur-Rahman al-Mubarakpuri, 2nd
ed., Darussalam, Riyadh, 2003, pp. 537–542.
[35] M. Hamidullah, supra note , p. 289.
[36] The first verse of the Qur’an
revealed on the subject of fighting shows that it was the Quraysh who had
declared war on the Muslims: “….To those
against whom war is made, permission is given (to fight)…”(The Glorious Qur’an-Chapter
22-Al-Hajj- Verse 39 ).
[37] These principles are :
1. Human Dignity: -
The ICIC shall uphold the principle of human dignity
and its inherent spiritual and ethical values what formulate a basic
requirement for better human relations that derives its strength from the
existence of the factors of respect, cordiality and goodness to all mankind.
2. Justice: - The ICIC shall consider that justice
among people and restoring peace as well as social justice are noble
objectives, likely to ensure the stability of humane communities and welfare.
3. Equality: -
The ICIC believes in equality among all people without
discrimination or distinction due to any reason. It seeks to display Cordiality
and fraternity and to put an end to reasons of hatred and animosity.
4. Impartiality: -
The ICIC stresses the state of neutrality in dealing
with the disputant parties and considers it as a positive force that build
Confidence and leads to the domination of right views and wisdom.
5. Independence: -
According to the nature of ICIC's humane activities,
it totally works independently when performing the tasks stipulated in the
agreement.
6. Peace: -
The ICIC believes that the honest call for peace must
surmount abidingly in order to stop suffering and devastation caused by armed
conflicts and wars.
[38] Her full name was Rufaidah bint
Sa'ad of the Bani Aslam tribe of the Khazraj tribal confederation in Madinah.
She was born in Yathrib before the migration of the Prophet Muhammad (PBUH).
She was among the first people in Madina to accept Islam and was one of the Ansar
women who welcomed the Prophet on arrival in Madina.
Rufaidah's father was a physician. She learned medical
care by working as his assistant. Her history illustrates all the attributes
expected of a good nurse. She was kind and empathetic. She was a capable leader
and organizer, able to mobilize and get others to produce good work. She had
clinical skills that she shared with the other nurses whom she trained and
worked with. She did not confine her nursing to the clinical situation. She
went out to the community and tried to solve the social problems that lead to
disease. She was both a public health nurse and a social worker.
[39] Her acts of bravery in the Battle
of Uhud were such that they were profoundly praised and appreciated by the
Prophet(PBUH).
[40] She was one of the six women who
made their way to the castle of Khaybar. The Prophet (PBUH) asked them: “By
whose order did you come here?” Umm Ubayyah said: “Since we could notice the sign of anger on his countenance, I said: ‘We
have come here with some medicine to treat the wounded,’ so, the Prophet (PBUH)
agreed for us to stay. Our assignment in that war was treating the wounded and
cooking food”.
[41] Umayyah bint al-Qays. She became
Muslim after the migration (hijrah) to Medina. She said: “I went to see the
Prophet (S) along with a group of women from Bani Ghaffar. I said: ‘We want to be with you in going to Khaybar
to treat the wounded and assist the combatants.’ Showing his happiness, the
Prophet (PBUH) said: ‘You move by the grace of God!”
[42] She is an early reverted to Islam
and she is known to be the first women to fight in defence of Islam. Having
fought many battles and rendering assistance, she once told Prophet(PBUH) that
only men were mentioned in Glorious Qur’an and women were deprived of any
importance. Then this verse was revealed, The Glorious Qur’an-Chapter 33-
Al-Ahzab-Verse 35, “….Indeed, the Muslim
men and Muslim women, the believing men and believing women, the obedient men
and obedient women, the truthful men and truthful women, the patient men and
patient women, the humble men and humble women, the charitable men and
charitable women, the fasting men and fasting women, the men who guard their
private parts and the women who do so, and the men who remember Allah often and
the women who do so – for them Allah has prepared forgiveness and a great reward…”
[43] Muhammad 'Ali Qutb (Translated by
'Abdur-Rafi' Adewale Imam), “Women around Messenger(PBUH)” International
Islamic Publishing House, 2008, revised 2nd ed., Riyadh.
[44] Refer Chapter 4 for understanding
the meaning of fard al kifayah.
[45] A human body is sacred even after
his/her dead. The Prophet (PBUH) said, “Breaking
the bone of the dead person is simisar (is sin) to breaking the bone of a
living person”.
[46] ?Ali ibn Ahmad ibn Sa’id ibn Hazm,
Al-Muhalla (Beirut: Dar al-Afaq al-Jadidah), Vol. 7,pp.117.
[47] Hai?th number 1715 in al-Tirmidhi,
Sunan al-Tirmidh?, Vol. 4, pp.214.
[48] Shahih Al Bukhari, Sahih Al
Jami’e, Vol. 4, pp. 90.