Duties of Muslim for Muslims

Our Holy Prophet SAW has said :
“Every Muslim has Six duties to perform for every other Muslim.” and they are as follows:-
1. When he becomes sick, to visit him.
2. When he dies, to attend his funeral.
3. When called for, in a certain calamity, to assist him.
4. When he makes salaam, to reply.
5. When he sneezes, to say May Allah I have mercy on you.
6. And to always be a well wisher for him, whether he be present
or absent. 

Environmental Ethics

In the Name of God, the Beneficent, the Merciful

Prophet Muhammad:
If Resurrection is starting and one of you has a sapling in his hand which he can plant before he stands up he must do so.[1]
(d. 148/765)


Imam Sadiq:
There is no joy in life unless three things are available: clean fresh air, abundant pure water, and fertile land.[2]

One of the most important problems in todays world is the environmental crisis. It seems that this problem started when modern man stopped understanding himself as the vicegerent and trustee of the All-Merciful God who must channel divine mercy to everything at his disposal or within his reach, and stopped understanding nature as a sacred sign and valuable trust from God. For the same reason, it seems that the best way to protect the environment from destruction and, indeed, to improve its condition is to revive these forgotten understandings by referring back to the teachings and instructions of divine religions and reviewing and readjusting our policies regarding the application of modern technology and in using natural resources appropriately.

1. Nature

Nature in general. There are more than 750 verses in the Qur’an that are related to nature. Fourteen chapters of the Qur’an are named after certain animals and natural incidents, such as: ‘the Cow’, ‘the Cattle’, ‘the Thunder’, ‘the Bee’, ‘the Ant’, ‘the Daybreak’, ‘the Sun’, ‘the Night’, ‘the Fig’ and ‘the Elephant’. Moreover there are many cases in which God takes an oath by some natural phenomena like: ‘the dawn’ (89:1) and ‘the fig and olive’ (95:1). In numerous verses, the Qur’an states that all the natural phenomena have awareness of God and glorify God:

And We made the mountains and the birds to celebrate our praise along with David.
(21:79& 38:18)


And there is not a thing but that it glorifies Him with His praise but you do not understand their glorification.[3]
(17:44)

In many verses the natural phenomena are characterized as divine signs indicating the knowledge, the wisdom and the power of God, such as:

Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men and the water that God sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds that are made subservient between the heaven and the earth, there are signs for a people who understand.[4]
(2:164)


Water. In Islamic culture, water is very highly regarded. The word maa’ (water) is used in the Qur’an about 60 times. Water is introduced as the origin and the source of life. For example, the Qur’an says: ‘And We have made of water everything living’ (21:30).[5] The Qur’an (24:45) also states that God created from water every animal that goes on its belly, on two legs and on four legs. Water is pure and purifying (25:48). Imam Sadiq said: ‘Surely God made the earth pure as He made the water pure’.[6] A Muslim who wants to perform ritual prayer or to touch the Holy Qur’an or to circumambulate around the Ka’bah in Mecca must be ritually pure and to be ritually pure he needs to make ritual ablution with water. In Islamic symbolism, water normally stands for knowledge and faith or even for Imams. According to some traditions, the expression ‘the abundant water’ in verse (72:16) esoterically refers to abundant knowledge and faith and the expression ‘the flowing water’ in verse (67:30) to Imam Mahdi.

Water must be kept pure and clean. For example, Imam Baqir is quoted as saying: ‘Do not urinate in water!’.[7]

Earth. Every Muslim in his ritual prayer has to prostrate to God several times on the earth (or an earthly material like soil or sands). If water is not available or using water is harmful to one’s health (e.g. because of injury), one needs to use earth or earthly materials in a special way to perform ritual ablution.

In Islamic scriptures, the earth is introduced as an origin for the creation of human beings. The Qur’an says:

From it (earth) We created you and into it We shall send you back and from it We will raise you a second time.
(20:55)

Likewise, the earth is introduced as ‘a mother’ for human beings. The Holy Prophet is quoted as saying:

Preserve the earth because it is your mother.[8]


God created the earth and laid it out for humanity.[9] He also made the earth manageable and tractable.[10] God has made for people a means of their livelihood in the earth.[11] Human beings should utilise the earth and construct upon it. The Holy Qur’an says: ‘He is the one who created you from the earth and settled you upon it, so that you might cultivate the land and construct towns and cities in which to live.’ (11:61) Imam Ali says: ‘God has sent Adam to make the earth flourish by the help of his offspring’.[12] Imam Ali in a letter to his governor said: ‘You should be more concerned with the construction (physical development) of the land than collecting the land tax’.[13] Elsewhere, he said: ‘Fear God regarding His servants and lands! You are responsible for the lands and the animals’.[14]

Plants

Islam highly recommends planting trees and urges people to protect them to the extent that planting a tree is considered as an act of worship, for which special prayer is recommended. The Holy Prophet said: ‘Unless you are compelled, do not cut down a tree!’[15] Before battles, the Prophet always gave instruction to his soldiers not to harm women, children, the elderly, and those who surrendered and not to destroy or burn farms and gardens.[16]

In addition to protection of plants, there are many hadiths that recommend Muslims to plant and farm. For example, the Prophet said:

Whoever plants a tree and then a human or a creature of God eats its fruit, it will be considered as an act of charity for him.[17]
Whoever waters a date or lote tree it is as if he has given a drink to a thirsty believer.[18]

Imam Sadiq said:

Farm and plant! By God, there is no occupation more lawful and pleasant than this.[19]
The best occupation is farming.[20]
The greatest alchemy is farming.[21]

Animals 

According to Islamic teachings, animals have numerous rights, for which human beings are held responsible. In addition to the above-mentioned hadith from Imam Ali (in which he says, ‘You are responsible for the lands and the animals’), one may refer to a hadith from Imam Sadiq: ‘There are six rights for the beasts that their owners should observe: they should not be forced to carry what they do not have the strength to bear, they should not be ridden while the rider is speaking, they should be given their provisions when they stop, they should not be branded (imprinted) or burnt, they must not be stricken at their face because they glorify God and they should be allowed to drink when they pass by water’.[22] Imam Ali condemned urinating in the water because there are animate creatures in it.[23] A fundamental right for animals is the right to life. According to a well-known hadith, the Holy Prophet said: ‘A woman will be put in the hell because she imprisoned a cat until the cat died’.[24] The Prophet also said: ‘Whoever kills a sparrow without any reason will be questioned by God on the Day of Judgment’.[25] Hunting birds or animals for fun is prohibited.[26] A very eminent scholar, ‘Allamah Mohammad Taqi Ja‘fari concludes his discussion about animals in this way:

Consideration of whole sources of Islamic jurisprudence (fiqh) leads to the conclusion that animals must not be killed unless there is a legal permission (by God) like benefiting from them or being safe from their harm. There are adequate reasons for prohibiting hunting animals for fun and one can argue from these reasons for prohibition of killing animals without having a permitting cause.[27]

According to Islamic hadiths, not only must animals’ life not be taken unjustifiably, but also their life must be protected. The great Shi’a jurist, Zayn al-Din al-’Amili, known the Second Martyr (shahid-e thaani), in his Masaalik al-Afhaam writes:

In the same way that spending money for saving a human being is compulsory, spending money to save a respected animal is compulsory, even if that animal belongs to another person.[28]


Elsewhere he stresses the necessity of buying medicine for animals when they become ill.[29] One of the greatest contemporary Shi’a jurists, Mohammad Hasan al-Najafi, writes:

If by using water for making ritual ablution one is worried that an animal whose life is respected may become thirsty he must make tayammum (that is, ablution with soil instead of water), even though that animal is a dog.[30]

Elsewhere he declares that amongst animal rights is the right to a house, a place for rest. He says:

It is compulsory to provide animals with what they need like food, water and a place.[31]


Animals must also be loved and respected. It is reported that Imam Ali said: ‘Whoever curses an animal he himself will be cursed by God’.[32]An animal like a sheep or camel must not be slaughtered in front of another one.[33]

2. Governing rules in Islamic environmental ethics

Some of the major instructions on how to treat the environment and natural resources can be formulated as follows:

Benefit from natural resources in a responsible way!

The emphasis of the Qur’an and hadiths on nature and natural phenomena does not imply that we cannot benefit from them. Indeed, the Qur’an clearly suggests that God has created them such that that man can dominate and benefit from them.

For example, the Qur’an says:

And the earth, He has set it for people.
(55:10)

He it is who created for you all that is in the earth.
(2:29; 45:13; 31:20; 16:10-14; 22:65; 14:32–34)


The benefits that we take from the environment are not limited to material or physical ones. They also include mental and psychological benefits as well:

And He created the cattle for you, you have in them warm clothing and many (uses) advantages, and of them you can eat. And there is beauty in them for you when you drive them back home and when you send them forth to pasture.
(16:5 &6)

There are some Qur’anic verses and Islamic hadiths which state the spiritual or psychological benefits of plants:

And send down for you water from the cloud; then we cause to grow thereby beautiful and delightful gardens.
(27:60; 50:7; 22:5)


The Holy Prophet said:

There are three things which cause brightness of the eyes:
to look at greenery, running water and a beautiful face.[34]

As said before, nature and natural phenomena are also signs of God, on which we should reflect to come to a better understanding of God and a closer relationship with Him. We also need some of the natural materials for performance of some acts of worship. Therefore, we can benefit from them theologically and spiritually as well.

Behave towards nature as a guardian!

Not only must man use natural resources in a responsible way, but also, as the vicegerent of God on the earth (2:30; 6:165; 35:39), he must feel responsible for their maintenance and improvement of their condition. The Holy Qur’an says:

He is the one who created you from the earth and settled you upon it so that you might cultivate it and construct towns.
(11:61)


Failure to observe divine pleasure and carry out his responsibilities towards himself and the world certainly leads to man’s dissatisfaction as well as the destruction of the world. To make the case theologically clearer, I can briefly say that God is the True and the whole creation is based on the Truth. Following the True leads to tranquillity of the heart and ultimate satisfaction as well as an abundance of divine blessings including both material and spiritual ones.

For example, the Holy Qur’an says:

And if the people of the towns had believed and guarded (against evil) We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so we overtook them for what they had earned.
(7:96)

On the other hand, arrogance before the True and selfishness leads to confusion, forgetting one’s self, breakdown of human relations and even severe damage to the physical world. This is against the laws of the creation and, as a result, the world would resist such people and finally would rebel and save itself from ultimate corruption. This may be one way of understanding the following verse:

And should the truth follow their low (carnal) desires surely the heavens and the earth and all those who are therein would have perished and been corrupted.
(23:71)

Recognize your role as a trustee! 

The Holy Qur’an states: ‘We offered the trust unto the heavens and the earth and the hills but they shrank from bearing it and were afraid of it. And man assumed it’ (33:72). This means that human beings have been given the responsibility of stewardship and trust (al-amaanah) by God in order to care for and serve as a channel for the blessings of God to all creation. Humans are invested with special status and responsibility as trustees on earth and must fulfil the requirements of that trust.[35] According to Islamic thought, nature is a divine trust and man is the trustee. It can also be argued that since future generations also have rights to benefit from it, nature is also a trust for them.

Plan for the improvement of your life and the whole world!

It is possible that religious people who believe in the eternal life and its superiority over the material life may underestimate the worldly life and its affairs. They may think this is a transient state which expires very quickly and therefore they should concentrate only on spiritual life and the Hereafter. It is true that the eternal life is to occupy the central place in our attention and actions. However, Islam teaches that we must do our best for the improvement and development of this world as well. For example, Imam Hasan is quoted as saying: ‘In respect to your worldly affairs, act as if you are going to live here forever, and in respect to your afterlife act as if you are going to die tomorrow!’[36] This hadith indicates that we need to be fully prepared for our eternal journey and must make the greatest possible provision for that, because there is a realistic possibility that we may die tomorrow and we may not have any further opportunities. Moreover, for our eternal journey we need so many provisions that even if we work hard day by day it will still be insufficient, even if we are given, so to speak, a very long life. On the other hand, we must work hard for this world, as if we are going to live here forever. But a very important point is that this is not a realistic possibility; no one is going to remain in this world. This is given maximum emphasis because people may tend to undervalue working for the improvement of this world when they know that they live here temporarily. To overcome this problem they are asked to suppose that they would live in this world forever. Moreover, the hadith suggests that you must not only be concerned with yourselves and your immediate children. You must suppose that there will be a kind of continuity of your presence in this world through your offspring and through your fellow human beings. I should like to finish this section with a hadith from the Holy Prophet:

There are six things that will be beneficial for a believer even after his death: a child who asks God’s forgiveness for him, a book that remains from him, a tree that he plants, a well that he digs, a charity which he gives, and a good conduct that he establishes and is practiced by others after him.[37]

3. Some virtues related to human treatment of the environment

Cleanliness.

Tidiness and cleanliness are very important in Islam. In respect to cleanliness, the Prophet said: ‘Surely God is clean and loves the clean, so clean your courtyard’.[38] He also said: ‘Be clean as you can’.[39] He also said: ‘Cleanliness is next to godliness’.[40] He also said: ‘Surely Islam is clean so be clean, because nobody can enter Paradise except he who is clean’.[41] The Prophet told his wife: ‘Surely the clothes glorify, (but) when they are dirty and unclean they do not glorify’.[42] Imam Ali (a.s.) said: ‘Tidy (clean) clothes eliminate grief and sorrow’.[43] These hadiths show that cleanliness has effects on the soul as well.

Moderation and balance.

A believer should be moderate in all aspects of his life including his use of nature. The Holy Prophet said: ‘The best of affairs is the medium one’.[44] He also said: ‘Whoever is moderate he will not become poor’.[45] Indeed, the whole world is based on order and harmony (mizaan).[46]Exceeding limits in using nature or natural resources is extravagance, which is considered as a major sin in Islam. For example, the Qur’an says:

And eat and drink and be not extravagant, surely He does not love the extravagant; And do not squander wastefully. Surely the squanderers are friends of satans and Satan is ever ungrateful to his Lord.
(7:31),(17:26–27)

Thankfulness.

Another important quality of a believer is thankfulness, not only in words, but also by deeds. Thankfulness by deeds means to use divine blessings in the way which is right and, therefore, pleasing to God. To misuse divine blessings or harm them, for example by destroying jungles and polluting water, are signs of ungratefulness which is severely condemned in Islam. For example, the Qur’an says: ‘Have you not seen those who have changed God’s favour for ungratefulness and made their people to alight in the abode of perdition?’ (14:28)

4. Some vices related to human treatment of the environment

Extravagance.

One of the great threats for human society and the environment is extravagance. The origins of this are greed and negligence. This character is controlled by religious teachings. In Islamic sources, two sins are distinguished. One is israaf or wasteful consumption. Another sin is tabdhir or squandering. These two concepts are brought into play to adjust human behaviour.[47]

Vandalism.

Nobody can cause harm or loss to others. This is a general rule which is supported by many verses and hadiths and, in particular, by the well-known prophetic hadith: ‘La darar-a wa la dirar-a fi’l-Islam’. This hadith, about which tens of books and essays have been written, means that there is no place in Islam for inflicting any harm on one’s self or on others.

Corruption. Islam opposes mischief and corruption in all forms. Any act of mischief is condemned, whether it be in respect to human beings or living beings or even non-living beings. The Holy Qur’an says:

When he turns his back, his aim is to spread mischief on the earth and destroy crops and progeny. But God does not love corruption.
(2:205)

Do no mischief on the earth, after it has been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of God is (always) near to those who do good.[48]
(7:56)

Conclusion

We saw that great emphasis is put in the Qur’an on nature and natural phenomena as divine signs indicating the knowledge, the wisdom and the power of God. Then we focused on four major parts of the environment i.e. water, earth, plants and animals. In Islamic scriptures, water is introduced as the origin and the source of life and the earth is introduced as an origin for the creation of human beings and as our ‘mother’. In Islam, planting trees is considered as an act of worship, for which special prayer is recommended and people are urged to protect them. Animals have numerous rights, including the right to life, food and water, a home and medicine. An animal’s life can only be taken with the permission of God. Not only must an animal’s not be taken unjustifiably, but it must also be protected. Animals must also be loved and respected.

Thus, it becomes clear that in Islam the environment is sacred and has an intrinsic value. Even if there is no threat or shortage, we must still look after natural resources, protect animals and plants and, more generally, improve and develop the environment. As the vicegerent of God, we have to channel the mercy of God to everything within our reach.

Basic Islamick Spiritualism Teachings

1) Loving, Caring and Adopting Orphans

This is the most important point in Islam holy Prophet stressed it a lot to love and care Orphans, u can find hundreds of hadiths on loving Orphans adopting, but we've forgot all. guys if every signle couple adopt a child there wont be any orphan left.

Children who have lost a parent are at a great disadvantage; they feel deprived and different from others. Some are so unfortunate as to lose both parents and consequently are all by themselves, almost helpless.

Muslims are to be very sensitive to the needs of the orphans and their support; to give help and assistance whenever and wherever possible. The orphans may need care until they become indepen­dent. During those years, they need advice, direction, support, and love like other children. Their possessions need protection and supervision as well. Therefore, orphans and widows are to have extra care, protection, advice and supervision, all for the sake of the Almighty and humanity. The effort in their support is what the Prophet describes as 'A struggle in the way of God,' which is a very noble end in itself."

Abu Hurairah (R.A.) reports that the Messenger of Allah (PBUH) stated

"Whoever caresses the head of an orphan (in affection), solely for the sake of Allah, a good deed will be written to his account for every hair over which he passed his hand, and whoever treated an orphan (boy or girl) with goodness and kindness, he and I will be close to each-other in Heaven as these two fingers"

I And The Person Who Brings Up An Orphan Will Be Like This In Heavens; And He Put His Index And Middle Finger Together.

Bukhari

Have You Seen The One Who Denies Religion? It Is He Who Turns Away The Orphan And Does

Not Urge Others To Feed The Poor....

(Surah 107: Ayah 1-3)

And As To The Orphans, Restore Their Property (When They Reach Their Age), Don't Substitute Your Bad Things For Their Good Ones, And Devour Not Their Funds (By Mixing It Up) With Your Own;

For Of A Certainty This Is A Great Sin.

(Surah 4: Ayah 2)

And They Feed, For The Love Of Allah, The Indigent, The Orphan, And The Captives, Saying: We Feed You For Allah's Sake: No Reward Do We Seek From You Nor Thanks.

(Surah 76: Ayah 8-9)

The Prophet Muhammad (peace be upon him) once said that a person who cares for an orphaned child will be in Paradise with him, and motioned to show that they would be as close as two fingers of a single hand. An orphan himself, Muhammad (PBUH) paid special attention to the care of children. He himself adopted a former slave and raised him with the same care as if he were his own son.

Would you like your heart to soften and Allah subhaanahuwata`aalaa to answer your prayers?

A man once came to the Messenger of Allah, sallallaahu`alaihiwasallam

, and complained that he feels hardness in his heart. The Messenger of Allah said, what translated means, "Would you like that your heart becomes soft and that you acquire what you need? Be merciful with the orphan, pat his head and feed him from what you eat. This will soften your heart, and enable you to get what you need." [At-Tabaraanee & As-Silsilah as-Saheehah]

Would you like Allah Subhanahuwata`alaa to remove one of your griefs on the Day of Judgment?

"Whoever removes a worldly grief from a believer, Allah will remove from him one of the griefs of the Day of Judgment" [Saheeh Muslim]

Would you like to be in the eternal Jannah with our beloved Prophet and the best of creation, sallallaahu`alaihiwasallam?

"I and the caretaker of the orphan will enter Paradise together like this, raising (by way of illustration) his forefinger and middle finger jointly, leaving no space in between." [Saheeh al-Bukhaari]  

Caring , marrying Widows and helpless women 

you can get example from Holy Prophet (SAWS)'s first marriage.

The Prophet said "The one who looks after and works for a widow and for a poor person, is like a warrior fighting for Allah's Cause or like a person who fasts during the day and prays all the night." Narrated Abu Huraira that the Prophet said as above. Volume 8, Book 73, Number 35 Source 

Loving Nature

The earth has been made for all the creatures that inhabit it and thus they are given their due rights by Islam.

And the earth hath He appointed for (His) creatures. – [Quran 55:10]

In this respect as Ibn Umar said; “I heard the Messenger of Allah, May Allah Bless Him and grant him peace, say, whoever mutilates a living creature and then does not repent, Allah will mutilate him on the Day of Judgment”

It says in another hadeeth which was narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not use anything in which there is a soul as a target.” (Narrated by Muslim, 1957).

‎"He who is not merciful to others, will not be treated mercifully" Narrated by Jarir bin Abdullah. Volume 8 book73, number 42

"A Good deed done to a beast is as good as doing to a human being , while a act of cruelty to a beast is as hard as an act of cruelty to human beings" Mishkat Al-Masabih book 6 8-178

While the animal rights were being laid down by Allah(swt) through Prophet Muhammad(saw), the Prophet(saw) also narrated an incident regarding a woman who imprisoned a cat and made it starve to death.

Narated By 'Abdullah bin 'Umar : Allah's Apostle said, "A lady was punished because of a cat which she had imprisoned till it died. She entered the (Hell) Fire because of it, for she neither gave it food nor water as she had imprisoned it, nor set it free to eat from the vermin of the earth." – [Bukhari Vol.4, Book 56, #689]

Narated By Anas bin Malik: The Prophet said, "If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity." – [Bukhari Vol. 8, Book 73, #41] Even if an animal eats from a plant which has been planted by man, the person will receive rewards for it.

We sent thee not, but as a Mercy for all creatures. – [Quran 21:107]

Narated By Abu Huraira: Allah's Apostle said, "While a man was walking on a road. he became very thirsty. Then he came across a well, got down into it, drank (of its water) and then came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. The man said to himself "This dog is suffering from the same state of thirst as I did." So he went down the well (again) and filled his shoe (with water) and held it in his mouth and watered the dog. Allah thanked him for that deed and forgave him." The people asked, "O Allah's Apostle! Is there a reward for us in serving the animals?" He said, "(Yes) There is a reward for serving any animate (living being)." – [Bukhari Vol. 8, Book 73, #38] & [Muslim Book 26, Chapter 39, # 5577]

Narated By Salim: That Ibn 'Umar disliked the branding of animals on the face. Ibn 'Umar said, "The Prophet forbade beating (animals) on the face." – [Bukhari Vol.7, Book 67, #449] & [Muslim Book 24, Chapter 21, #5281]

Narated By Ibn ‘Umar: The Prophet cursed the one who did Muthla to an animal (i e., cut its limbs or some other part of its body while it is still alive). – [Bukhari Vol. 7, Book 67, #424]

Narated By Hisham bin Zaid: Anas and I went to Al-Hakam bin Aiyub. Anas saw some boys shooting at a tied hen. Anas said, "The Prophet has forbidden the shooting of tied or confined animals." – [Bukhari Vol. 7, Book 67, #421; #422] 

Jews and Christians (People of book)

Imam Baihaqi in Shu`b al-Iman [2:518] and Ibn Kathir [2:31] in Sirah an-Nabawwiyyah narrate that a Christian delegate came from Abyssinia. The Holy Prophet [peace be upon him] personally looked after them as his guests in his mosque in Madinah. The companions were astounded at this and the Prophet responded saying: 'they are our guests of our honorable friends. I would personally like to look after them'.



In the Tabaqat of Ibn Sa`d [1:357] and Qurtabi's Jami` al-Ahkam [4:4] it is narrated that a delegate of Christians came to the Prophet's mosque. The Christians wanted to pray so the Holy Prophet [peace be upon him] permitted them to pray facing to the east in accordance to their own faith.



Thus, the Prophet [peace be upon him] laid down the foundation for inter-faith dialogue, and respect for other faiths and cultures, by allowing non-Muslims to pray as they wished within his Mosque. This is a practice no Muslim can denounce; otherwise it would result in the negation of a sunnah of the Holy Prophet [peace be upon him] who was the first to put this into practice.



The Prophet [peace be upon him] said: Whosoever kills a non-Muslim citizen without due appropriateness Allah will make forbidden for him Paradise.



The Prophet [peace be upon him] said: Whosoever kills a non-Muslim citizen will not smell the scent of Paradise. Indeed, the scent of Paradise can be found at a distance of forty years.



Abdullah ibn Abbass, the Prophet's companion, stated that whenever the Prophet [peace be upon him] would send out his army he would say: do not defraud; be not zealous; do not mutilate; and kill not a child nor a monk [in his hermitage].



Abd ar-Rahman bin Bilmani narrates that a Muslim man murdered a non-Muslim citizen. The matter was raised to the Prophet. The Prophet [peace be upon him] said: I am the most responsible to the one who places his trust in me. Thereafter he gave the order and the [Muslim] man was killed [legally out of retaliation for murder].



Ali, the fourth caliph of Islam, stated: If a Muslim kills a Christian, the Muslim is to be killed [legally out of retaliation].



The Prophet [peace be upon him] said: the blood-money of a Jew and a Christian, and every non-Muslim citizen, is equal to the blood-money of a Muslim.



Ali, the fourth caliph of Islam, stated: the Jizyah [head tax on free non-Muslim citizens under Muslim rule] was only enforced so that their blood should be like the blood of ours, and that their wealth should be [protected] like our own wealth.



The Prophet [peace be upon him] said: Take heed! Whosoever wrongs a non-Muslim citizen, or detracts from him, or burdens him beyond his ability, or takes from him without his consent, will have I as his advocate on the Day of Judgment [for the upholding of the rights of that non-Muslim].



Abu Thalab Khashni narrates that the Prophet [peace be upon him] forbade the killing of women and children.



Anas related that the Prophet [peace be upon him] said: Kill not the elderly, nor an infant, nor a child, nor a woman.



Dhahaak, a companion of the Prophet, stated that the Prophet [peace be upon him] used to forbid the killing of women and the elderly.



Anas relates that the Prophet [peace be upon him] said: Whosoever imposes a blockade on the homes [of people] or robs the highways has his Jihad nullified.



Montgomery Watt, in his Islamic Political Thought pg. 51, states: The Christians were better off as dhimmis under Muslim Arab rulers than they had been under the Byzantine Greeks.



Phillip K. Hitti, in The History of the Arabs pg. 170, states: They [non-Muslims] were allowed the jurisdiction of their own canon laws as administered by the respective head of the states of their religious communities.



On page 231 he states: Syria as a whole remained largely Christian until the third Muslim century... in fact the Lebanon remained Christian in faith and Syriac in speech centuries after the conquest.



This is the true teaching of Islam which has been hijacked by a small number of extremists. Let everyone know that Islam is a religion of peace, love and mercy; and that whatever propaganda that has been flared up again this beautiful and noble religion is total falsehood. And it is time that we learn what is true and distinguish it from the lies and the untruth.


In short
Jews, Christians and Muslims are believers of the same God (Yahweh, Allah, Eloh, Diez, or whatever you call him ) . So, we are all brothers, we have to live with love and mutual understanding. 

Fatwa on Terrorism

Qadri states in his Fatwa on Terrorism:

“ The importance Islam lays on the sanctity and dignity of human life can be gauged from the fact that Islam does not allow indiscriminate killing even when Muslim armies are engaged in war against enemy troops. The killing of children, women, the old, infirm, religious leaders and traders is strictly prohibited. Nor can those who surrender their arms, confine themselves to their homes and seek shelter of anyone be killed. The public cannot be massacred. Likewise, places of worship, buildings, crops and even trees cannot be destroyed. On the one hand, there is a clear set of Islamic laws based on extreme discretion, and on the other, there are people who invoke the name of Islam to justify the indiscriminate killing of people, children, and women everywhere, without any distinction of religion or identity. It is a pity that such barbaric people still refer to their activities as Jihad. There can be no bigger discrepancy than this to be seen on earth. It can in no way be permissible to keep foreign delegates under unlawful custody and murder them and other peaceful non-Muslim citizens in retaliation for the interference, unjust activities and aggressive advances of their countries. The one who does has no relation to Islam and the Holy Prophet (blessings and peace be upon him).[80] ”

—Tahir-ul-Qadri, Fatwa on Terrorism



Source: http://www.minhajbooks.com/english/bookid/376/Fatwa:%20Suicide%20Bombing%20and%20Terrorism.html