Islamiat

Morality

 Morality is the set of principles or values of a person which dictate the rightness and
wrongness of an action.
 Humanity is composed of actions which are relatively right and wrong to each other.
For example; a person kills someone out of revenge, we say that is wrong, but when a
soldier kills the advancing enemy, we applaud it. Both are acts of taking someone’s
life but one is considered right and the other wrong.
 The basis of morality in Islam, as laid out by the Prophet (PBUH), is that actions are
to be judged by their intentions hence, the soldier is right because by killing the
enemy, he is protecting his homeland from destruction, but the person who killed out
of revenge is wrong, because his intentions were wrong.
 Divinity and Morality;
o Islam is based on divine revelations sent from Allah to his Prophets and
propagated by the Prophets to the people.
o Our law, morality and faith all rest on the divine commandments. The rules set
out are able to be grasped by all who use reason to understand them.
o However, it is the divine revelation which has the decisive say in all of it, it is
unquestionable. This is because individual reasoning may lead to different
outcomes and views, which necessitates one objective view, that of Divine
revelation.
 Actions can be divided into two types, good and evil. Furthermore, in Islam,
prohibitions are of two types as well; the first type are those for which punishments
can be given in this world and the hereafter, and those which have no punishment in
this world, but only in the hereafter.
 Morality begins with a rejection of all adoration except God, to proclaim that Allah is
One, and there is none like him.
 This includes a renunciation of our own ego, rejection of idols, and rejection of
anything that degrades humanity.
 Islam abolishes all inequalities such as race, gender and ethnicity, the Quran itself
states that God divided us into different peoples and nations for the basis of
identification.
 The only standard of judging who is greater than whom, is that of piety.
 The Quran commands the individual Muslim;
o To serve God and to be kind to one’s parents, to the needy, to the orphans, to
one’s neighbours.
o God doesn’t like those who hoard their wealth and don’t give a righteous share
in the name of God.
 The Quran has also described the Muslim society;
o All Muslims are brethren, and they make peace between one another. God
forbids mocking and insulting others as well as forbidding nicknames used to
shame others.
o The Muslims are not suspicious of one another, they do not backbite and keep
firm to their duty to God.
 No man is entirely good or evil, we contain both within. It is a matter of which force
is powerful over the other. Man is subject to temptations and sin, to anger and misery.
Some commit crimes, which is why the behaviour must also be regulated.
 Islam divides wrong into two types; one is when a person violates the rights of God,
which include praying, belief and faith.
 The second type is a violation of the rights of people. In such a case, God has given
the power of pardon to the person who is wronged. If he seeks revenge or
remuneration, he is entitled to it, if he wants to forgive, he can do that too, for the sake
of God.
o However, these prescriptions and rights are given by God, if someone was to
violate the rights of someone else, not only does he have to pay it back and
seek forgiveness from the victim but also seek forgiveness from God, since the
person is violating a divine commandment as well.
o There are many ways in which a Muslim can set aright what wrong he’s done
to others. Sometimes, forgiveness can do, but at others, it becomes necessary
to pay back in the form of damages.
 In a Muslim society, even animals are to be treated with kindness; Islam forbids
abusing animals, treating them wrongly by not giving food or water, burdening them
unnecessarily etc.
o The Muslims also take care of the environment as well, this includes the trees,
water, rivers, forests and all shrubs and greenery.
 In essence, Islam allows man to profit from what Allah has created, but only if he
does so in a reasonable and equitable manner.
 For the community as a whole, there are two major concepts to be followed;
o Enjoin all that is good (ma’aruf). This is the good known to all and recognised
by everybody.
o Forbid all that is evil (munkar). Evil which is known to all and recognised by
everybody.
o Islam has allocated specific sanctions for some crimes; these are those which
have the most destructive power on society.
o Crimes against the person: Murder, Bodily harm, fornication and adultery.
o Crimes against property: Theft and Robbery.
o Crimes against honour: defamation, and consumption of alcohol.
o All these crimes are punished.
 In terms of damages, Islam is clear, an eye for an eye, a tooth for a tooth. Everything
is to be paid back in full and exactly the same amount.
 The problem arises when crimes committed are unintentional. If they are intentional,
the authority to forgive or punish rests with the wronged. If unintentional, the state
can intervene.
 Islamic Legal System

 Law has existed in human societies since times immemorial, the contribution of Islam
in the field of law has been monumental and worthy of praise.
 General Features of Islamic Law
o Islamic law seeks to regulate and administer the entirety of human affairs and
society, it has an answer for every sort of problem that the human may
encounter.
o It begins with the question of the sovereign (Allah), his rights and rituals of
worship. Then the human authority of the imam, in the sense of being the head
of state and of worship in the mosque.
o It deals with tax regulation and zakat-tax, since taxes are worship of Allah
through monetary means.
o It discusses the meaning and implications of contracts, which includes all sorts
of sanctions and punishments. This includes hereditary wills and testaments.
o It has rules of war, and ethics of dealing with foreign travellers and countries.
It has rules on diplomacy and international law.
o An important feature of Islamic law is the principle that there is a correlation
between rights and obligations; you have a right to life, it is my obligation to
respect it. In the same way, it is the right of God that he should be worshipped,
and our obligation to do so.
o This overview is enough to determine that Islamic law is an all-encompassing
set of rules which governs all affairs of humanity.
 Philosophy of Law in Islam
o In Islam, there is a double duty on the Muslims, one should do good and
abstain from evil. This is the basis of philosophy.
o Islamic legal philosophy is fixed and flexible; things that are entirely good are
obligated, anything that is predominantly good is recommended but not
necessary.
o In the same way, things that are entirely evil, are forbidden, those which are
predominantly evil but contain some good are allowed but not recommended.
 o There is a fifth category which says that if a thing is neutral, which means that
it has an equal amount of good and evil, then it is neither recommended nor
discouraged.
o The distinction between good and evil is done on the basis of maruf and
munkar, that which is considered good by the majority, and that which is
considered bad by the majority respectively.
o The injunctions of the Quran rarely go against these principles, take alcohol,
the majority realises that it is evil, so does the Quran.
o Sanctions; there are all types of human beings, and that includes those who
are predisposed to evil actions and thoughts.
o There are three categories; those who are good and resist temptation. Those
who are bad and unable to resist temptation and vice. Those who behave in a
civil manner only because they are threatened with sanctions.
o Sanctions are of two types; Material and Spiritual. Material sanctions are
obvious, they include reparation of damages, wealth and land. Then there are
physical punishments for physical crimes.
o There is another domain of sanction which is the spiritual sanction. Muslims
believe in resurrection after death, where they will be questioned for all,
they’ve done on Earth. With the risk of jeopardising his or her eternal life,
Muslims control their temptations and adherence to sin.
o In Islam, even the sovereign is not exempt from sanction, he can be taken to
the tribunal for any grievance levelled against him and can be punished as
well.
 Legislation
o In Islam, God is the supreme authority, and therefore, he is the supreme
legislator. God is involved actively in the world and the affairs of humans, he
has given us the faculty of reason, to decide our affairs.
o Furthermore, the Prophets in all ages have guided men with the wisdom of
God. So even though God is beyond all perception of sight, sound, hearing and
reason, he is the sustainer of all the cosmos.
o There is divergence in the Islamic law which came from God, but this works
on the principle that with each new divine law, comes the abrogation of
 previous laws. This was done to smooth the entrance of Islam into the new
society.
o The Quran, which is the word of God revealed to The Prophet (PBUH), and
the Hadith, which are explanations of the Quran by the Prophet (PBUH), have
authority in legislation.
o A law can only be abrogated by the same authority or by a superior authority,
but never by an inferior one. Therefore, the divine laws can’t be abrogated by
any authority, except if there had been revealed another law by God which
abrogated it.
o In the same way, Hadith can only be modified or constricted by the Prophet
(PBUH), and not by anyone else. However, Islam permits flexibility in certain
situations.
o The laws of the divine origin, or those of the Prophet (PBUH) don’t have the
exact range. As above, they are divided into obligatory, recommended,
forbidden and not recommended etc.. hence, there is a great flexibility in terms
of latitude.
o The obligatory acts are few in number, the recommended are numerous and
there are a lot of actions in which the law is silent.
o An inferior authority can’t add to the law, but it can interpret it. However, not
just anyone can interpret the law, only those who have undertaken serious
study and are specialists can interpret it.
o The series of divine revelations has finished. There can be none now,
however, there can be interpretations, since people do not all think alike.
o The solution to any problem must first be found in the Quran, if that is not so,
then from the Hadith and Sunnah, if that is not so, then from reason, reflection
and consultation.
o The rules which may be drafted by a consensus of scholars and specialists may
be replaced with a new rule or even abrogated.
o Legislation should not suffer from political intervention by the state or others,
the jurists must be independent and able to criticise each other’s opinions
freely.
 Administration of Justice
 o A feature of the Islamic legal system is that it doesn’t impose Islamic law on
everybody, instead there is judicial autonomy for all groups, where they can
apply their own legal systems.
o If two parties of different groups dispute on a matter, there is a private
international law which governs the affair. Thereby, protecting the interests of
all subjects.
o Archives which contain information about the behaviour of every citizen are
kept, which can later determine whether someone is trustworthy as a witness
or not.
o The legal system of Islam is an inquisitorial one, where the judge leads the
proceeding and judgements of the case.
 Nature of Law
o First and foremost, the nature of law in Islam, is divine. It is derived primarily
from the word of God, the Quran, which was revealed to the Prophet (PBUH).
o Secondly, the Sunnah and Hadith of the Prophet (PBUH) are also guiding
factors in creating the law, which are also divine in nature, since the Prophet
(PBUH) acted only upon the authority of God’s messenger.
o Then, another nature was developed, whenever there was an area where the
law was silent, there was a deduction and elaboration of rules by the
specialists and jurists. Therefore, the law developed gradually as new issues
came up.
 Consolidation of Law
o Gradually, as the Islamic empire began to expand, the cases and laws became
numerous in all fields, such as civil, criminal and contract. There was also a
lot of difference in various parts of the field.
o Ibn Muqafa wrote a letter to the Khalifa asking for the creation of a supreme
organisation which oversaw all legal matters and which had the responsibility
of creating and enacting one, uniform law over the land.
o His letter was rejected.
o Then emerged various ‘academies’ of law, by famous names like Abu Hanifa
and Imam Malik. These academies devoted their actions to noting down all
Islamic law and producing opinions in every place where the law was silent.
They also tackled with all new issues that arose.
 Compilation of Law
o Case law and codification of Hadith was done in the same time period, but
each segment looked at the other with suspicion.
o The jurists began paying greater attention to the Hadith, and the science of
Hadith classification was developed. Imam Shafi’ developed a relation
between both the case law and the Hadith.
o He created an abstract science of law, distinct from the laws applied in the
country.
 Muslim law began as a law of the state, it served the community as the Islamic
Empire grew in size. It developed and adapted to the conditions it faced.
 It has an immense capacity to be an agent of good, provided it is revived and applied
again, in a systematic manner.
 Public Policy of Islam
 A policy is made as a response to an issue, as a benefit and according to the interests
of the people.
 The policy must be debated in terms of choices, outcomes and the impacts on ground.
 In Islam, public policy is meant for reform and renewal, for enjoining all that is good
and forbidding all that is evil.
 Going in detail, Islam envisions certain purposes which the law must achieve, and so
too, should the policy. They are called Maqasid e Shariah.
 These Maqasid are divided into three categories based on their importance and need;
Daruriyat (Necessity), Hajiyat (Need) and Tahsiniyat (Luxuries).
 Daruriyat; these are determined by the scholars to be the most essential things in a
human’s life. The human may come to harm or damage in the absence of these, for
example shelter, food, clothes.
 Scholars further divide these necessities in five categories
o Protection of Faith or religion (din) which is the most important and precedes
all the others.
o Protection of Life (nafs)
o Protection of Lineage (nasl)
o Protection of Intellect (‘aql)
o Protection of Property (mal)
 Hajiyat; these are less essential when compared to necessities but they cause great
inconvenience if they are not met.
o Things such as having a job, marrying, communication and means of
transportation etc.
o The lack of these needs won’t cause a situation of life or death, but simply,
they make life meaningful and worth living.
 Tahsiniyat; these are the luxuries which attract the human mind. They include clothes,
food, cars and other things without which a human wouldn’t suffer or die.
o Islam encourages us to lead a good life, and the pursuit of such things is
recommended, but only through legitimate means.
 Islam gives priority to the needs of the community over the needs of the individual,
therefore, the community will be preferred and prioritised in policy making.
 The 5 purposes are necessary to consider while making a policy decision. With a
preference towards the stronger necessity over the weaker one.
 Tafseer
 Tafsir or Exegesis refers to the science of the explanation and interpretations of the
Quran. It includes commentary on the Quran as well.
 Rules
o If the literal meaning of the text is considered from all angles, it if isn’t
understood, then the figurative or allegorical meaning is taken. There are 3
conditions to it.
 Through reasoning, it is shown that the literal meaning does not apply.
 The literal meanings have become obsolete and unclear.
 The Quranic style does not allow for a literal meaning to be taken.
o Apart from the 3 conditions, there can be no grounds whatsoever to apply a
figurative meaning instead of a literal one. This is an accepted rule among
scholars.
o If everyone is allowed to do as they please, there will be massive
misinterpretations and misguidance regarding the Quran and its teachings.
o If there is more than one literal meaning, then the meaning which is closest is
supposed to be taken, in the case that it doesn’t make sense, then the distant
meaning or allegorical thinking may be applied.
 Quran and Human Rationale
o There are two types of arguments in Tafsir Science;
 Recorded Arguments: Those which are proved from the Quran and
Sunnah.
 Human Rationale: those which are proved through the human faculty
of reason.
o There are four possible differences in Recorded Arguments and Human
Rationale;
 Both may be certain and decisive about something however; this is not
possible because only one truth exists.
 Both may assume something where there is something obvious,
recorded arguments will be subjected to the obvious and reason will be
rejected.
 Recorded argument is certain about something where the reason is just
guessing. In this case, recorded argument will be preferred.
  Recorded argument is uncertain and logic is certain, in this situation,
the logic is preferred and the recorded argument is subjected to
interpretation. This is the only situation where reason is preferred over
recorded argument.
o Reason or Rationale may itself be of 3 types;
 Conclusive: completely satisfied by reason. 2 plus 2 is 4.
 Presumptive: where reason is assuming a conclusion which may be
highly probable.
 Conjectural: Reason which bases its conclusions on imagination rather
than reality.
o Recorded Arguments are also of 3 types;
 Conclusive; the proof is very explicit, a verse of the Quran or a Hadith.
 Presumptive: the proof is not very explicit but the conclusions drawn
are highly probable.
 Conjectural: Arguments for which the basis is imagination, and that
doesn’t conform to the principles of Hadith.
 Human Reason
o Why is human reason so undervalued in Tafsir Science?
o The human mind can’t grasp all concepts, it is limited by its own
apprehensions and prejudices.
o It can’t find a basis for its own moral theories, it can’t explain why something
is wrong, because other humans’ reasoning may not reach the same
conclusion.
o Human reasoning is exceptionally subjective, people find it very hard to agree
with each other.
o Some commandments of God may be unexplainable by our reasoning, because
we can’t grasp even a whiff of the divine intellect.
 Change in Time
o Islam is criticised by opponents who say that it is static and unable to be
applied to the modern world.
o If the morals of the world are changing with the times, that doesn’t mean that
the Quranic principles have to be updated to.
o It is against the religion to extract interpretations that conform to the needs of
the age, or the comfort of the people.
o There are some universal principles in the Quran and Hadith, those which can
be interpreted only minimally, without adding anything extra.
o These principles and injunctions have been arrived at because of consensus in
the ummah, therefore, they are not subject to change. Like the Oneness of
God, or the Finality of the Prophethood of Muhammad (PBUH).
o A change of time is an injunction whose motive has changed with the
times. For example; horses were hired in previous ages, the distance and fare
travelled would be decided beforehand. Metered taxis exist in today’s world,
therefore the injunction is invalid in this situation.
o However, this does not mean that if an evil is spreading widely that it should
be legalised.
 Economic System

 The economic policy of Islam has been communicated in the most decisive terms, that
it should not circulate solely among the rich of the society. It is on the basis of this
principle that the entire economic system has been devised.
 It makes a distinction between the necessary minimum and desirable plentitude.
 Even in matters of finance, Islam looks after the wellbeing of the community.
 If it tolerates the minority of the rich, it imposes on them heavier obligations: they
have to pay taxes in the interest of the poor, and they are prevented from practicing
immoral means of exploitation, hoarding and accumulation of wealth.
Inheritance
 In inheritance, a deceased Muslim’s goods are obligated to be distributed among his
heirs and relatives and secondly, a restriction on bequeaths through wills and
testaments.
 One cannot award to one son (elder or younger) more than to the other, whether major
of minor
 A deceased’s debt has priority over the rights of the heirs. After the burial expenses of
the Muslim are paid, next are his debts and then distribution among heirs.
 In the matter of bequeaths, a Muslim can’t give all his wealth to someone who is not a
member of the family, there is a limit set upon it. This is done to ensure that a Muslim
does not accumulate wealth by giving to only one person. Islamic law ensures that the
wealth circulates in as much people as possible.
Waqf
 The separation or detention of a property which is only used for charitable or religious
purposes.
 It is designated as that for all time.
Zakah
 Zakah is one of the pillars of Islam. It is an obligation depending upon the fulfilment
of certain conditions.
 The wealth is distributed among close relatives, and then among the poor and needy.
 Islam has set specific amounts to be given away based upon the income and
possessions of the Muslim.
Special Taxes
  The sadaqat were the only taxes of the State in the time of the Prophet and the
Orthodox Caliphs.
 In later times, on occasions of extraordinary need, the jurists have admitted the legal
possibility of imposing supplementary charges, on a strictly provisional basis.
Social Insurance
 Instead of the capitalistic companies of insurance, Islam preferred organizing
insurance on the basis of mutuality and co-operation.
 It goes without saying that these units of mutual aid could insure against all kinds of
risks, such as accidents of traffic, fire, loss in transits, and so on. It goes also without
saying that the insurance business is capable of being "nationalized" for all or certain
kinds of risks.
 It may be pointed out that the capitalistic insurance's, in which the insured person
does not participate in the benefits of the company in proportion to his contributions,
is not tolerated in Islam.
 Hazrat Omar had organized a system of pensions for all the inhabitants of the country,
even non-Muslims. The minimum necessity was to be paid.
Prohibitions
 There is prohibition in Islam about certain things, which include;
o Riba; interests which are charged on loans and deposits, Islam doesn’t allow
Riba even at the smallest rates and provides workarounds to this.
o Gharar; it means uncertainty, hazard or risk. It can arise when claim of
ownership is unclear or when a delivery date is in the future.
o Gambling; Maisir.
o Waste.
 Islam forbids the wastage of goods due to excessive consumption, known as Israf. It is
included in one of the great sins.
 Islam promotes living a simple life; the Prophet and the Caliphs lived simple and
austere lives. It wants Muslims to spend only for the sake of God and god alone.
 Islam also forbids an indulgence in excessive luxury.
 Islam promotes a free market; sale before possession is not allowed and money is
used as medium of exchange.
How Islamic Economics Differ
 They integrate the market, the families, the society and the government.
 It promotes moral values among the buyers and the customers.
 It emphasizes on the role of economics in the Hereafter and the judgement.
 Islamic Legal System

 Islamic jurists have classified crime into three types;

o According to punishment.
o According to intention.
o According to the violation of rights.
 Classification according to Punishment
o Qisas and Diyat (Retaliation and Blood Money)
 In Islamic criminal law, the punishment for some crimes has been
provided by way of retaliation (eye for an eye) or by blood money.
 In these crimes, the rights of an individual can be revoked or altered by
the victims or the legal heirs of the victims. (By choosing blood money
or forgiving)
 They include intentional murder, quasi-intentional murder (partly
intentional), unintentional murder, and hurts (bodily pain and harm).
o Hudud (Fixed Punishment)
 For these crimes, the kind of punishment and extent has been
determined by the Quran or Sunnah of the Prophet (PBUH).
 They are considered as the rights of God.
 They can’t be decreased, increased or altered. They remain fixed.
 They include; adultery, accusation of adultery, theft, dacoity and
robbery, drinking wine and apostasy.
o Taazirat (Flexible Punishment)
 Other than the crimes mentioned above, these are those crimes for
which the Quran has set no fixed punishment.
 It is at the discretion of the judge or legislator to fix the extent of the
punishment, considering all the circumstances of the crime.
 They are innumerable and are called Tazirat.
 Classification according to Intention
o Intentional Crimes
 A crime which has been thought out beforehand and planned, or the
criminal had full knowledge of what he’s about to do is called an
intentional crime.
  The punishment for intentional crimes will always be the maximum
extent. The Hadd punishment.
o Unintentional Crimes
 Crimes which have been committed while the criminal had no
knowledge of what he was doing.
 For example; a person driving a car collides with another and kills
someone accidentally.
 Classification according to Rights
o Crimes against Public
 There are crimes which are evidently harmful to the community at
large and undermines public interest.
 They are committed against individuals and against the community.
 Any right which involves the well-being of the community are also
called the rights of Allah.
 Crimes against the public are punished to safeguard the interests of the
society.
 These crimes can be liable to Hudud, such as zina, dacoity and
robbery.
o Crimes against Individuals
 These crimes affect the individual directly, since it involves the
individual directly, the individual can give his rights up or demand
punishment.
 The crimes of qisas and diyat are instances of these crimes.
 Types of Sales
 Sales are classified into two types; the first classification depends upon how the price
of the property is determined.
 The second classification depends upon the time the price is paid.
 1st type;
o If the sale of a property/commodity is done between mutually agreed parties
without reference to the cost price, then that is called a bargain sale
(musawamah).
 o Trust sales (amanah) are ones in which the seller has disclosed the cost price
to the buyer; they are further divided into 3 types;
 Sales with profit (murabahah)
 Sales without profit (tawliyah)
 Sales with loss (wadiyah)
 2nd Type ;
o Deferred payment is a contract in which the property is handed over to the
buyer and the payment has been postponed to a future date, or through
installments. (Bay bi thaman ajili).
o Future commodity sale is done when the price of product, which is supposed
to be delivered in the future, is paid at the signing of the contract. (Bay as
Salam)
o Currency exchange is the change of currency of different countries in exactly
the same amount with a consideration for the other. (Bay as Sarf)
 Islamic Law of Torts
o Daman means taking responsibility for the actions of oneself, or a guarantee
for one’s actions.
o It is an obligation to return destroyed property, pay the amount as damages,
replace it with something of equal worth.
o It is a compensation for destruction, to return the destroyed thing with a
replacement or paying its price.
o Daman can also be the liability to pay when someone injures someone.
o Daman can also be the liability to pay when there is a loss of benefits.
 Basic Principles of Tort in Islam
o No Muslim should hurt another whether by tongue or by hand.
o Necessity can make prohibited things permissible, but it doesn’t invalidate the
right of someone.
o Legal permission eliminates liability.
 Maxims;
o There should be neither harming, nor reciprocating harm
o Repelling an evil is preferable to securing a benefit
 Majallah (Grave Harm)
 o The situation in which a sufficient amount of harm is done, when no amount
of reparation is going to be enough. For example, a house which weakened
collapse.
 Liabilities
o Liability for Animals; stationing an animal in the way, where it got free and
injured someone makes you liable.
 The owners of the animals are liable for what they do at right.
 Injuries caused by animals can’t be acted upon.
o Liability for Fire
 When someone ignites a fire and it spreads to other lands, making him
liable.
 The person who lights a fire in the calm wind is excusable, but one
who knowingly lights a fire on a windy day, then he is liable.
 If a person lays a burning object on the road and it burns something
then he is liable for it.
o Liability for Water
 If a person fills his irrigation land with water and it overflows
mistakenly, then there is no liability.
 If the person knows the consequences and still does it then he is liable.
 In the event that he anticipated that his land could control the overflow
but it didn’t, then he is not liable. But liable when he didn’t think he
could.
o Liability of Wards
 The guardian is not liable for something committed by his ward.
 If a minor destroyed property then the compensation is not taken from
his father but from the ward.
 If the ward doesn’t have property then the payment is postponed until
the minor grows of age and is able to return it himself.
 However, if a minor destroys property due to the negligence of the
guardian then the guardian is liable.
 Same is the case if anything is done on the command of the guardian.
 o Liability of Employer
 Private Employee; it is someone who has been hired to work by the
employer for some time. He is not liable to any damage he may cause
without notice during the time of his hiring because he is a trustee and
works with the permission of the employer.
 Independent Contractor; the liability will be imposed on him if he
transgresses and not on the employer, since the employer is not his
supervisor. If negligence or transgresses can’t be proved then he is free
from liability.
o Liability for Medical Practitioner;
 Giving medical treatment without being qualified makes one liable.
 Ignorance which has caused a patient harm makes one liable.
 Ignorant physicians or unqualifies physicians are liable when they do
something beyond their knowledge.
 Assault and battery is strictly forbidden in Islam, with strict spiritual sanction such as
the curses of angels.
 It has been prohibited by the Prophet (PBUH) as well.