040307L - ENJOINING GOOD and FORBIDDING THE BAD, Amre & Nahy

Lecture at the Awareness and Motivation Camp for Year 1 & Year 2 Pharmacy Students IIUM Musolla on 7^th March 2004 by Prof Omar Hasan Kasule, Sr.

OBLIGATION

Amr and nahy are necessary for the maintenance of morality and social order. Amr and nahy are communal obligations. The prophet said that whoever sees an evil should change it by the hand, it he cannot by the tongue if he cannot by the heart and that is the weakest of iman. Amre and nahy by the hand and the tongue are fardh kifaayat. Amre and nahy by the heart is fardh ‘ain. Amr and nahy have 2 components, promotive and inhibitive, that must be balanced. The promotive component is enjoining the good and the inhibitive component is forbidding the bad. The good, al ma'aruf, must be in actions, in speech, and in fulfilling obligations. Dawa and advice, nasiihat, are a form of amr and nahy.

CONSEQUENCES OF AMRE & NAHY

Amr and nahy protect society from destruction due to actions of evil doers. There is a great reward for those who guide to the good. The ummat’s superiority based on undertaking amr and nahy. Neglecting amr and nahy is a reason for punishment. Banu Israil were cursed for abandoning amre and nahy. There is no imam for one who does not attempt amr and nahy. The prophet gave the example of those who neglect amr and nahy like passengers on a boat in which people sitting at the upper level neglected to stop those on the lower level from making a hole in the boat which eventually caused the boat to capsize and drown everybody

HALAL and HARAM

The person must know what is halal and what is haram. Halal is done while haram is avoided. Halal and haram are clear but between them are mutashabihaat. The general guideline about shubuhaat is to leave alone what causes doubt and do only what has no doubt in it keeping away from grey areas. People unfortunately use the gray area as an excuse to permit the forbidden. Allah wants that people make use of relaxations that He gave them as much as He hates commission of ma’asiyat. A person is advised to leave what causes him doubt and go for certainty. Allah does not oblige a human beyond capacity. Once a community neglects amrnahy there is social disorder. Scales and values are reversed. The good may be forbidden. It is forbidden to permit the forbidden as it is equally forbidden to prohibit the permitted. and

METHODOLOGY OF AMRE and NAHY

Any one can undertake amr & nahy on the specific subject that they know well. The person need not morally perfect; what is needed is that he is trying to get better. Amr and nahy is fard kifayah. Those who undertake it must be adults, believers, and must have the ability needed for the task. They must have the attributes of knowledge, taqwa, and good behavior/character. There are several targets of amr and nahy. Some know the truth but reject it out of jealousy like the Yahuud. Some know the truth and turn away from it for material reasons like the wealthy. Some do not know the truth because of ignorance and may even be enemies of the truth. Nahy is about specific bad actions that are forbidden by shariat , that exist now, that are obvious, that are known without ijtihad, and any blameworthy, munkar, or forbidden, haram, act. Amr & nahy are undertaken at all times of day and night. In some special circumstance, it may be better to wait for a more appropriate time to make sure that the target of amr and nahy will appreciate the message better. Amr and nahy are undertaken in any place. The method of amr and nahy proceeds by knowing the munkar, explaining that it is wrong, and nahy verbally by giving advice. If there is no response harsh condemnation is undertaken. If there is no change physical means of removing the evil are undertaken. Courage is needed. There should be no fear in saying the truth. There must be consistency between word and deed. A person cannot order good and perform evil. Balance is needed between amr and nahy. Amr and nahy must be realistic being fulfilled to the extent of ability. The channels of communication used in amr and nahy are speech, lectures, books, preaching, nasiihat, and pamphlets. Kindness and sympathy are needed.

INNOVATIONS

In matters of ‘aqidat and ‘ibadat there can be nothing new because all was prescribed in the book and nothing was left out. Even apparently innocent innovations in matters of ‘aqidat are dangerous because they divert attention from the spirit of true ‘ibadat and become just rituals.

040710P - SEXUAL CRIMES: ISLAMIC PERSPECTIVE

Paper presented at the 8^th Family Medicine Scientific Meeting organized by the Malaysian Family Medicine Specialist Association at the Swiss Garden Hotel Kuantan 7^th – 10^th July 2004 by Professor Dr Omar Hasan Kasule, Sr. MB ChB (MUK), MPH & DrPH (Harvard) Deputy Dean Faculty of Medicine UIA

SUMMARY

The Islamic approach to sexual crimes is predominantly preventive: regulation of human sexuality, control of antecedents to sexual transgression, and satisfaction of sexual desire within marriage. If these measures were followed, these crimes would be virtually wiped out. The few offenders would be punished severely by the death sentence. The victims need rehabilitation to be able to live normal lives once again.

1.0 INTRODUCTION

The main thesis of this paper is that sexual crimes can be prevented by measures undertaken by the family and the community. Many communities with rising sexual crime rates have failed to recognize the social antecedents of the crimes and have lacked the courage and will to eradicate them These communities adopt what would amount to an ‘ostrich head in the sand’ attitude. While on one hand they tolerate or even encourage sexual norms, entertainment, and commercial advertising that stimulate and glorify deviant sexual passions, they complain about increase of sexual crimes. They refuse to acknowledge what is obvious to the naked eye that currently accepted social norms lead to sexual transgressions.

The Law regulates proper conduct of sexual relations by either decreasing sexual stimulation or removing antecedents of sexual transgression. These regulations are under the rubric of prevention of approaching fornication (illegal sexual relations)[1].  Under normal circumstances, sexual transgression is prevented by family and community action. The state intervenes with severe deterrent legal penalties when family and community controls fail.

Rape is a severe crime that involves violence and violation of honor and modesty. Based on a comprehensive and balanced view of human sexuality, the Law prescribes several preventive measures that should in normal societies prevent commission of the crimes. It prescribes the death penalty as a severe deterrent in the few situations in which preventive measures fail and the crimes are committed. The Law presumes that most sexual crimes are due to male sexual aggression and that females are usually victims. Thus its provisions are directed against the sexual aggression of men. While punishing the perpetrator of rape and incest severely, the Law protects and empathizes with the victims and takes care of their rehabilitation.

Unfortunately it is difficult to get preventive measures implemented because of politically powerful vested economic interests in the entertainment and commercial advertising industries.

2.0 SEXUAL HYGIENE

HUMAN SEXUALITY

God created sexual desire, shahwat, in humans[2] as a normal desire that fulfils the dual purposes of procreation and pleasure. Islam forbids complete rejection and suppression of the sexual instinct[3]. Celibacy is a human invention[4] that goes against basic human nature. God created in each gender features that attract the other gender. These include the physical beauty of the body (shape, size, movements, texture, color), the voice (pitch and depth), scalp, and body hair (length, distribution, texture). Physical beauty is appreciated by Islam and is considered one of the 4 reasons for marriage[5]. Shaitan, who is always around each human[6], exploits physical beauty and sexual attraction between the genders to inflame passions that lead to sexual transgression. Beauty and sexual attractiveness can be a temptation for both women and men[7].

REGULATION OF HUMAN SEXUALITY

The sexual drive can be controlled by saum (fasting), dua (prayer), haya (modesty), and psychological barriers. Saum can control the sexual urge among youths for a short time until marriage is possible[8]. DuaHaya is an inner spiritual protective device that makes a person shun sin and what may lead to it. It is the morality of Islam[9], is part of iman (faith)[10], and is always for the good and can never be negative[11]. The family and the community must erect psychological barriers against commission of sexual transgression. These include rejection and despise of the duyuuth (those who encourage or tolerate sexual misconduct in their families)[12], psychological revulsion to sexual corruption, avoiding open and public discussion of sexual misbehavior[13] that will eventually make the crime look ordinary and common and thus easier to commit, and social isolation and boycott of those engaged in sexual misconduct for example by not allowing them to marry from modest families. They can only marry fellow sexual offenders[14] can suppress sexual desires and thus prevent sexual transgression.

CONTROL OF ANTECEDENTS OF SEXUAL TRANSGRESSION

Sexual transgression can be prevented by controlling or eliminating its antecedents: exposing awratkhalwat (seclusion), ikhtilat (mixing), tabarruj (sexually provocative dress or behavior), and violating the privacy of the home. (nakedness),

Exposing awrat: The various organs of the body can be involved in actions that are described as non-coital fornication, zina al jawarih[15]. The eye by looking gives sexual enjoyment, shahwat al tamatu’u bi al nadhar that could turn into physical sexual transgression. Covering nakedness, satr al awrat, for both males and females prevents sexual provocation by hiding those parts of the body that could elicit sexual stimulation if seen. Nudity of varying degrees is found in societies according to their level of sexual immorality.

Khalwat, defined as a man being with a marriageable woman who is not his wife in a place where others cannot see them, is forbidden[16]. Whenever a man is with a woman in seclusion, shaitan comes between them and leads them to temptation.

Ikhtilat, defined as mixing of men and women, can lead to sexual transgression. When men and women are together the natural sexual attractiveness could lead them into temptation. When mixing is unavoidable for societal necessity, the Law on male-female interaction has prescribed certain etiquettes. Awrat must be covered as prescribed by the Law[17]. Men and women who are strangers to one another have to lower their gaze, ghadh al basar[18], and not look at each other fixedly and for a prolonged time. Both genders must have haya (modesty). If a man and woman talk to one another they must be serious, jidiyyat al takhatub[19] and not engage in frivolous talk that could lead to temptation.

Tabarruj is sexually provocative dress or behavior that can lead to sexual transgression. Ornamentation must be concealed from public display[20] and should only be within the confines of the home.

Violating the privacy of the home leads to sexual transgression. A stranger is not allowed to enter a home unless given permission. This ensures that the house occupants' nakedness will not be exposed accidentally[21]. Rooms within the home are also private territory that should not be entered before asking for permission.

SATISFACTION OF HUMAN SEXUALITY BY MARRIAGE:

Sexual transgression would be virtually eliminated by early and continuous marriage such that there are no windows of temptation. This requires quick remarriage of those whose marriages are broken by divorce of death. Marriage is the only institution that allows full expression of human sexuality in a responsible way.  It is a deep and serious relationship[22] that protects against sexual immorality[23]. Immediate recourse to a spouse in cases of sexual temptation is protection from potential sin[24]. The sexual relation in marriage is wider that coitus. It involves social and psychological bonding. It is forbidden to withhold sexual favors from a spouse without a valid reason[25] because this could lead to temptation. The sexual relation is also private. It is forbidden for both spouses to disclose their sexual experiences to any outside parties[26].

3.0 RAPE

Imaam al Bukhari in his hadith collection set aside a whole chapter of his book on coercion (Kitaab al Ikraah) and related several hadiths about forcing woman into sexual intercourse against their will. He reported on the authority of Aisha the prophet’s ruling that a woman has to consent for the marriage to be valid. The custom of marrying widows as inheritance against their will was prohibited by the Qur’an. He reported the story of Ibrahim with the unjust king who had wanted to rape his wife Sarah but Allah protected her.

The Law protects women servants in the home who because of their weak social status may be victims of sexual transgression. The woman is considered the victim of sexual transgression and is not punished. The most severe punishment is meted out to the man. Bukhari reported from Habiib bin Salim that the prophet made a judgment in case of a man who has sexual relations with his wife’s servant. The prophet judged that if she had consented the man would be whipped 100 lashes and if she had not consented he would be stoned to death[27]

All cases of rape should be investigated carefully because punishment on conviction is severe. These investigations are sometimes difficult because the victims may not give information because of the embarrassment involved. Often the crimes are committed where there are no witnesses. Modern techniques of forensic science can be used to help establish the facts.

The use of forensic science in solving sexual crimes had a very interesting beginning in Muslim history. A woman was very fond of one Ansari man and tried all means to seduce him with no success. She decided to take her revenge by accusing him of raping her. She put some egg albumin on her clothes and between her thighs to appear like semen. Omar Ibn al Khattab had at first believed the woman but on consulting Ali Ibn Abi Talib the conviction was overturned. Ali carried out a simple forensic test by pouring hot water on the alleged ‘semen’ to remove it from the cloth. He then tasted it and discovered that it was egg albumin and nor semen. The woman then confessed her deception. The lesson from this story is that we have to be careful in our investigations because the punishment for rape is a very severe and must be based on strong evidence.

Conviction for rape is based on evidence indicating forced intercourse. Medical evidence includes physical examination for physical injury or signs of vaginal penetration, presence of spermatozoa, and DNA analysis. The prescribed punishment is death. If a woman is forced into illegal coitus she is not punished[28]. A woman who is coerced into illegal sexual acts is not convicted[29]. The aggressor has to pay financial compensation in addition to criminal punishment[30]. ‘Abd al Malik Ibn Marwan gave a judgment that the rapist had to pay the raped woman her dowry and the hadd punishment is then applied to the rapist[31]

REHABILITATION

Rape is a very traumatic experience for the victims. They need a lot of psychological and emotional support. The first issue to be tackled is the feeling of guilt that they experience. Despite knowing that they were victims and not perpetrators of the crime, some feel that may be they are somehow to blame because of something they did or failed to do. The quickest way to rehabilitate them is to forget the crime and put it in the basket of history. Unfortunately may health care workers have the opposite view thinking that talking about the problem takes it ‘off the heart’ and leads to normalcy.

Repeating the gory details of the crime makes the victims be ashamed and they cannot live as normal members of society because everybody will point at them as victims of rape. Islamic Law requires concealing information that affects the social standing of the civtims. Bukharui reported from Abu Hurairah that the prophet said ‘man satara musliman satarahu al llaahu fi al dunia a al akhirat’ he who covers the shame of a Muslim will be rewarded by Allah covering his shame on earth and in the hereafter’[32]

The mass media play a role that I think is negative with regard to rape. They compete with one another in reporting the details of the crime so that we know all what happened to the victim. They never report the details of the suffering of the criminals under punishment. The Islamic approach is not to broadcast the shameful details of the crime but to broadcast the punishment. Islamic Law requires that execution of people convicted  of serious crimes should be public to be a deterrent.

Islamic Law provides for financial recompense to the victim. The convicted offender has to make financial restitution before execution. The financial payment cannot wipe away all the physical and psychological damage due to rape but can help relieve some of the physical consequences of the crime such as obtaining medical care.

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[1] (Qur’an 17:32)

[2] (Qur’an 3:14)

[3] (MB1828-1830)

[4] (Qur’an 57:27)

[5] (MB1835)

[6] (Muslim Kitaab Sifaat al Mumafiqiin  Hadith 69-71, Ahmad 6:115)

[7] (Qur’an 12:23-24 & 12:30-34)

[8] (MB927)

[9] (Ibn Majah Kitaab al Zuhd  Baab 17)

[10] (Bukhari Kitaab al Iman Baab  3

[11]  (Muslim Kitaab al Iman Hadith  60)

[12] (Ahmad 2:69)

[13] (Qur’an 4:148)

[14] 24:3

[15] (MB2061 Bukhari 8:260)

[16] (Bukhari Kitaab al Nikaah  Baab 111)

[17] (Qur’an 24:31)

[18] (Qur’an 24:31)

[19] (Qur’an 33:32)

[20] (Qur’an 24:31)

[21] (MB2060 Bukhari 8:258)

[22] (Qur’an 4:21)

[23] (Abudaud Kitaab al Nikaah  Babb 42, Qur’an 60:10)

[24] (Muslim Kitaab al Nikaah  Hadith 9)

[25] (Bukhari Kitaab al Nikaah Baab 85)

[26] (Muslim Kitaab al Talaaq Hadith 13)

[27] (Ibn Majah Kitaab al Huduud Baan 8: man waqa’a ala jaariyat imratihi).

[28] (Bukhari Kitaab al Ikraah Baab 6)

[29] (Bukhari Kitaab al Ikraah Baab 6)

[30] (Muwatta Kitaab al Aqdhiyat  Hadith 14)

[31] (Muwatta Book of Judgements Chapter on Judgment for Raped Women)

[32] Bukhari Kitaab al huduud Baab man Satara mumiman

040813P - SOCIAL CHANGE (REFORM & REVIVAL) BY THE BOOK

Presentation at the 20^th Anniversary of the Islamic School in Capetown, South Africa on 13^th August 2004 by Professor Omar Hasan Kasule, Sr.

1.0 QUR’ANIC PRINCIPLES ABOUT SOCIAL CHANGE

1.1 The original position is success

The original default position is success and happiness based on iman. Iman is a precondition for happiness on earth[1]. Transgressions lead to fall and destruction. If communities believe and have taqwa they get bounties from Allah. Bounties are a test for humans[2]. Bounties are increased if humans are grateful to Allah[3] but unfortunately few humans are grateful to Allah[4]. As a result of ingratitude social change occurs from good to bad. The Qur’an has talked about change from good to bad as destruction of people[5] or communities[6][7]. and as punishments for transgression

1.2 Laws of social change, sunnat al taghyiir

The Qur’an has described the following laws of social change, sunnat al llaahi fi al taghyiir[8]. The same laws applied to all past communities[9]. Allah does not change the original position of a community unless and until they themselves do evils that necessitate that change[10]. Social change leading to decay is due to not following Allah’s laws[11], luxuries[12], kufr[13], rejecting the truth[14], transgression, dhulm[15], crime[16], the actions of the ignorant[17], following desires and passions[18], sins[19], and wasteful extravagance[20].

1.3 Concept of reform, islaah

Social reform is returning to the original position of success and happiness by removing the causes that led to failure. The Qur’an has described reform[21] in many verses. It is linked directly to iman. The believers will eventually be victorious[22] and the earth will be inherited by the righteous[23].

2.0 SOCIAL CHANGE BY EDUCATION

2.1 Knowledge, a pre requisite for revival (tajdid).

Reform and revival of the ummat will occur through educational and knowledge reform. Tajdid is a recurring phenomenon in the ummat and is a sign of its health and dynamism. It is a basic characteristic of the ummatjahiliyyat. Tajdid requires knowledge, ideas and action related by the following mathematical equation: tajdid = idea + action. Action without knowledge and guiding ideas will not lead to true change. Ideas without action are not change at all. Tajdid requires and is preceded by a reform in knowledge to provide ideas and motivation on which to build. All successful societal reform starts with change in knowledge. The ideal society cannot be created without a knowledge base. That knowledge base must be correct, relevant, and useful. Successful revival movements throughout Muslim history have always been led by scholars. that periods of reform/revival alternate with periods of decay and return to

2.2 Knowledge: strategy, obligations, and etiquette

Social change requires change in attitudes, values, convictions and behavior of a critical mass of the population. Attitudes, values, convictions, and behaviors are determined by the knowledge base. The vision of the knowledge strategy is an upright balanced person who understands the creator, knows his place, his roles, his rights, and his responsibilities in the cosmic order. The mission of the knowledge strategy is conceptual transformation of the education system from kindergarten to post graduate studies to reflect tauhid, positive moral values, objectivity, universality, and serving the larger causes of humanity.

3.0 THE QUR’AN AS A BASIS FOR KNOWLEDGE

3.1 Basic Concepts

The Qur’an is not a textbook of science. It however contains many verses that train the mind to observe, analyze, think and act in a scientific manner. The Qur’anic stories have lessons, many scientific, for those who understand. Intellect is correlated with signs and with knowledge. Failure to use the intellect and blind following are condemned. Knowledge is supreme. The Qur’an removes blind following. Human knowledge is limited. Knowledge is acquired by study. Humans were ordained to read. Knowledge by itself is not useful unless it is associated with work. The Qur’an has used the term fiqh to refer to understanding which is deeper than knowing. The Qur’an puts emphasis on thinking. Thinking is based on empirical observation. The Qur’an emphasizes freedom of thought in the form of freedom of belief. Innovations in religion are prohibited but creativity is encouraged.

3.2 Descriptive knowledge

The Qur’an described mountains, the barrier between two oceans, metal, the wind, plants, the sky, honey, and water. It described the motion of the earth, the boats, the sun, the moon, the water, and of the wind. It described processes such as making of iron, armor, dams, and boats. It described the creation of the human from dust. It describes the constant laws of nature, sunan al laah fi al kawn. The laws are fixed and stable and operate in various situations. Order is a law of nature.

3.3 Analytic knowledge

The Qur’an calls for evidence. It rejects false evidence and condemns non evidence-based knowledge such as sorcery, consulting fortune tellers, speculation or conjecture. Human thought is a tool and not an end in itself. It operates on the basis of empirical observations and revelation, both objective sources of information, Thought that is not based on an empirical basis or revelation is speculative and leads to wrong conclusions. The Qur’an calls for objectivity. It condemns following subjective feelings and turning away from the truth. Reliance is on observation and not speculation. The Qur’an calls upon humans to observe Allah’s signs in the universe and in humans. The Qur’an however made it clear that human senses have limitations. In many prohibitions the Qur’an provides logical reasons. The use of similitude, tashbiih, of two things and phenomena is seen several verses. The Qur’an also employed many examples, mithl, to illustrate concepts. Prudence in reaching conclusions is emphasized.

3.4 Etiquette of discourse

Questions can be for finding out information. The opposing opinion should be respected. Differences on scientific matters can arise and are natural. Discussion and exchange of views is a necessity for humans. Discussion has its own etiquette. Truth must be revealed. Contradictions must be avoided. Arrogance is condemned. The following are attributes of good discussion: objectivity, truthfulness, asking for evidence, and knowledge. Purposeless disputation is frowned upon.  False premises should be abandoned once discovered Fear of people should be no reason for not revealing the truth. Deception is condemned. The truth of any assertion must be checked. Yaqeen is the basis of ‘ilm but dhann is not.

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[1] (13:28)

[2] (2:49 & 89:15)

[3] (4:147 & 14:8)

[4] (2:243 & 67:23)

[5]  (6:6 & 77:16)

[6] (6:42 & 50:36)

[7] (7:159 & 35:42)

[8] (6:89 & 47:38)

[9] (3:137 & 48:23)

[10] (8:53 & 13:11)

[11] (2:188 & 24:48)

[12] (11:116 & 43:23)

[13] (6:25-26 & 19:74)

[14] (8:54 & 69:4-6)

[15] (3:117 & 53:50-52)

[16] (7:83-84 & 44:37)

[17] (7:155)

[18] (20:16)

[19] (6:6, 8:54, & 17:17)

[20] (20:127-128, 21:9)

[21] (2:160 & 47:5)

[22] (2:194-195 & 63:8)

[23] (7:100 & 44:28)

040908P - PREVENTION OF SUICIDE: AN ISLAMIC PERSPECTIVE

Paper presented at the 4^th Kuala Lumpur Mental Health Conference 2004 held under the theme ‘Mental Health of the Nation – The Way forward’ on 6-8^th September 2004 at Prince Hotel Kuala Lumpur by Prof Dr Omar Hasan Kasule MB ChB (MUK), MPH, DrPH (Harvard) Deputy Dean Faculty of Medicine UIA Kuanta

ABSTRACT

Suicide can be direct, deliberate, and violent related to major depression or can be slow and indirect related to risky lifestyles. Islam prescribes severe legal and moral sanctions for suicide. Direct suicide related to psychogenic factors can be prevented by cognitive understanding of basic Islamic principles relating to life and belief in pre-destination. Life belongs to Allah and cannot be taken by a human. Belief in pre-destination enables a believer to understand and positively cope with adverse life experiences thus preventing resort to suicide.

1.0 SUICIDE: CLASSIFICATION AND LEGAL RULINGS

1.1 Two forms of suicide

There are two ways of taking one’s life: direct and indirect. The direct is usually called suicide and involves deliberate violent measures of life termination. The underlying motivating factors may be pain, depression, or loss of hope. Some cases of suicide may be due to mental disease or temporary loss of sanity due to use of psychoactive substances. The indirect form of taking life results from pursuit of unhealthy life-styles that endanger life like cigarette smoking, use of alcohol, careless driving, refusal of immunization, neglect of medical care, and poor nutrition. Death is not as violent and does occur immediately. The number of people who die from such slow suicide is far more than those who take violent measures to terminate their lives. Our discussion will be confined to violent suicide as a result of adverse life experiences.

1.2 Legal rulings on suicide

Suicide is condemned[1]. Humans who attempt suicide commit a major crime of trying to arrogate to themselves power and privileges that are in the preserve of Allah alone. The Qur’an forbids self-destruction[2]. Anybody who kills himself with a metal weapon will be punished with the same weapon in the hereafter[3] and will be denied entry into paradise[4]. The funeral prayer is not offered for a deceased who killed himself[5]. The imaam may impose a disciplinary punishment for a person who attempts suicide and fails.

2.0 PREVENTION OF SUICIDE BY COGNITIVE UNDERSTANDING

2.1 Ownership of life

Understanding that life belongs to Allah will dissuade a person from attempting suicide. Life belongs to Allah and not the human[6]. Allah gives and takes away life[7]. Humans are only temporary custodians of life enjoined to take good care of it. Humans have no control over death[8]. Death is in Allah’s hands[9]. Humans therefore have no right to destroy their life or that of any other human. Doing so is one of the greatest transgressions.

2.2 Sanctity of life

Respecting the sanctity of life will dissuade a person from suicide. The sanctity of life is guaranteed by the Qur’an[10]. The life of each single individual whatever be his or her age, social status or state of health is important and is as equally important as the life of any other human[11]. Protection of life is the second most important purpose of the shariat coming second only to the protection of the diin. It has priority over any other mundane consideration.

3.0 PREVENTION OF SUICIDE BY BELIEF IN PRE-DESTINATION

3.1 Belief in pre-determination

Belief in pre-determination can enable people cope with adverse life events without resorting to suicide. They understand that all events are part of a divine plan. They believe that everything is fixed in advance[12] [13][14]. They believe that pre-determination covers both the good and the bad[15]. They know that all human affairs are in the hands of Allah[16] and that the human should therefore seek support from Allah and surrender all affairs to Him[17]. and all events are under Allah's pre-determination

3.2 Benefits of belief in pre-determination

Belief in pre-determination has many benefits that make human life happier and easier. It prevents a person from thinking of suicide in case of adverse life experiences.  The first benefit is that the human who believes in pre-determination will be rich in his heart because he will know that what he has is what Allah gave him and will not hanker over what he does not have[18]. The second benefit is to avoid excessive joy and sadness[19]. This is because the believer knows that all is from Allah and will praise Allah for either the good or the bad. He also knows that Allah gives and takes away and that life is cyclical. Adversity may be followed by prosperity and vice versa.

3.1 Meaning of qadar and qadha

Qadar is pre-event and refers to pre-determination or pre-fixing of events. Qadha is post event and refers to the empirical or practical occurrence of what was pre-determined by qadar. There are 2 stages in the occurrence of any event. In the stage of qadar Allah pre-determines and knows what will happen but the human does not. The human is therefore enjoined to struggle as best as he can to achieve a desired objective which may be wealth, health, or progeny. In his ignorance of pre-determination, a human cannot stop his struggles arguing that qadar is fixed However after the event such as has occurred, the believer is now in the stage of qadha and has to accept what happened and knows that it is with Allah’s permission[20] and exercises patience[21].

3.4 Limited human knowledge

In practice the limited knowledge of humans does not enable them to tell the end of events. What may appear an adverse life event may turn out to be good eventually. Humans cannot know for sure what is good and what is bad for them. They have to believe that all is from Allah[22] and that good and bad events are both a test for humans[23]. A believer will praise Allah (al hamd li al llaah) equally for both ‘good’ and ‘bad’ events or experiences because he knows they are all part of pre-destination. The terms ‘good’ and ‘bad’ in human experience and knowledge are relative. What may appear to be good may turn out to be bad[24]. What may appear to be bad may turn out to be good[25]. Humans can not see the whole picture. They may see some aspects of the whole picture and judge them to be good or bad. If they had knowledge of the whole picture and the correct context they would have interpreted the observed events or phenomena differently.

4.0 CONCLUSION

Islamic religious teachings can enable a person understand and cope with adverse life events thus preventing resort to suicide.

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[1] Qur’an 4:29, Bukhari 7:670

[2] Qur’an 2:195

[3]  Bukhari K23 B84

[4] Muslim K1 H178

[5] (Muslim K11 H107

[6] Qur’an 3:156, 7:158, 8:42, 15:23, 23:80, 30:40, 40:68, 45:26, 50:43, 53:44, 57:2, 67:2

[7] Qur’an 3:156, 7:25, 7:158, 15:23, 23:80, 30:40,  40:68, 45:26, 50:43, 44:53:44, 57:2

[8] Qur’an 25:3

[9] Qur’an 25:3

[10] Qur’an 17:33, 25:68

[11] Qur’an 5:32

[12] Qur’an 25:2

[13] Qur’an 33:38

[14] Qur’an 65:3

[15] Muslim K1 H1

[16]  Muslim K46 B17

[17]  Muslim K46 H34

[18] Ahmad and Tirmidhi

[19] Qur’an 57:22-23

[20] Qur’an 64:11

[21] Qur’an 3:120, 3:186

[22] Qur’an 4:78

[23] Qur’an 21:35

[24] Qur;an 2:216

[25] Qur’an 2:216