Crime and Punishment in Islam

Abstract

In Islam, there is punishment for criminals and these punishments are for the betterment for society. If there are no punishments in society then there is no fear of doing crimes. ALLAH (Subhanahu WA ta’ala) makes everything for the betterment for society. Following are wisdom and logic behind the harsh criminal penalties of Islam.

Introduction

Worldwide wrongdoing measurements show that in Islamic nations wrongdoing rates are lower than in different nations. This component of Islamic nations is regularly clarified by two factors: a) the moderately low dimension of improvement, which positively affects wrongdoing rates, and b) the severity of Islamic correctional law. (“Islam and crime: The moral community of Muslims.” 2001, p.111)

Man has been aware of the requirement for security since an incredible start on Earth, and he has ceaselessly communicated his attention to this need from multiple points of view. (“Crime and punishment in Islam, The religion of Islam”, 2006, p 1-5

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Conversely, the Law of Islam was sent down to Muhammad in its total structure as a feature of His last message to mankind. Islamic Law gives the most cautious consideration of this issue and gives a total legitimate framework. It contemplates the changing conditions of society just as the consistency and perpetual quality of human instinct. Thus, it contains extensive standards and general guidelines appropriate for managing every one of the issues and conditions that life may get whenever or place. In like manner, it has set down permanent disciplines for specific wrongdoings that are not influenced by changing conditions and conditions. Along these lines, Islamic Law joins between strength, adaptability, and immovability. (“Crime and punishment in Islam, The religion of Islam”, 2006, p 1-5)

A definitive target of each Islamic lawful order is to verify the welfare of mankind in this world and the following by building up an equitable society. This is a general public that worships ALLAH (Subhanahu WA ta’ala) and twists on the Earth, one that employs the powers of nature to construct a progress wherein each individual can live in an atmosphere of harmony, equity, and security. This is a human advancement that enables an individual to satisfy each otherworldly, scholarly, and material need and develop each part of his being. This incomparable goal is enunciated by the Quran in numerous spots. (“Crime and punishment in Islam, The religion of Islam”, 2006, p 1-5)

Wisdom and Logic Behind the Harsh Criminal Penalties of Islam

Islamic Law, in going up against the issues of life and setting down answers for them, is built upon two complementary standards. These are the soundness and perpetual quality of its fundamental precepts from one perspective and the dynamism of its auxiliary orders on the other. (“Crime and punishment in Islam, The religion of Islam”, 2006, p 1-5)

For the perpetual parts of life, Islamic Law brings fixed rules. For the dynamic parts of life that are influenced by social improvement, widening skylines, and advances in learning, Islamic Law accompanies general standards and all-inclusive guidelines fit for being connected in various ways and in an assortment of conditions. (“Crime and punishment in Islam, The religion of Islam”, 2006, p 1-5)

When we apply these standards to the corrective framework, we locate that Islamic Law has accompanied clear messages recommending fixed disciplines for those violations that no general public is free of, wrongdoings that don’t differ in their structures since they are associated with the consistent and perpetual components of human instinct. (“Crime and punishment in Islam, The religion of Islam”, 2006, p 1-5)

Islamic Law goes up against different violations by expressing the general rule that unequivocally shows their preclusion, leaving the discipline to be chosen by the best possible political specialist in the public eye. The political expert would then be able to take the specific conditions of the criminal into thought and decide the best method to shield society from damage. (“Crime and punishment in Islam, The religion of Islam”, 2006, p 1-5)

When we remember such a social and monetary foundation, it turns out to be evident that viable restrictive measures have been forced on the reasons for taking. Regardless of this, in the event that somebody takes, he is liable for two offenses. Right off the bat, he doesn’t the complete duty of attempting to help the economy of the nation and to avoid that, he picks taking. Besides, he denies others in the general public of their legitimate belongings, in this manner causing monetary nervousness and anguish. In these conditions, there can be no preferable discipline over the one forced by Islam, that is, the discipline of cutting the hand. Such a discipline turns into a notice marker and an obstruction for other people. It is to accentuation that an individual who as opposed to utilizing his natural capacities in a positive manner has abused them has the right to be denied of that gift. The reason for the hand is to deliver, not to usurp the produce of others. An individual who utilizes the hand in opposition to what it is intended for is liable and merits that he ought to be denied of that gift. (“The philosophy of punishments in Islam”, 2009)

Besides, this discipline has an extremely ground-breaking successful power for the counteractive action of taking. The Islamic states where this discipline is in power demonstrate the wrongdoing of taking is uncommon. Thusly, if the Islamic social and monetary framework is built up in a nation, the reasons for taking are especially diminished. Additionally, the discipline of taking is wrathful to the point that regardless of whether after months a criminal is gotten and rebuffed, individuals far and wide get the notice. As a beyond any doubt and certain consequence of that, for all intents and purposes, the scourge of taking, if not completely cleared out, turns out to be extremely uncommon. (“The philosophy of punishments in Islam”, 2009)

A few people react for the sake of human rights respond in all respects firmly to this discipline. The truth of the matter is that such a response can’t be supported. It is a negligible articulation of estimation that is the aftereffect of a wrong thought of kindness. In an Islamic state where such a law is upheld, regardless of whether twenty individuals are found taking amid one year and their hands cut, the inquiry emerges; do these few merit more kindness than those honest thousands who endure immensely on account of looters and robbers consistently? (“The philosophy of punishments in Islam”, 2009

The theory of disciplines in Islam shows that Islam gives discipline just if all else fails and the reason behind them is change realized through a mixing of human qualities and equity tempered with kindness. Empowering absolution where it is probably going to change and improve things and giving extreme discipline where there is clear dismissal and surpassing the breaking point of law is the essence of this framework. The standard of proof required is exceptionally severe and troublesome. Be that as it may, when demonstrated the offense must be rebuffed harshly. (“The philosophy of punishments in Islam”, 2009)

The misconception that these penalties are too harsh and ineffective

The arrangement of criminal disciplines in Islam is an integral part of the whole just and evenhanded Islamic arrangement of life, which permits equivalent chance and accommodates the welfare of all the citizens, not leaving any appearance for the crime. (sheha, p.142)

Crimes in Islam are isolated into two classes:

1. Crimes that have endorsed disciplines as per Shari’ah laws. These violations incorporate disaffection and blasphemy, murder and manslaughter, assault, fornication and adultery, robbery, theft, drinking liquor and intoxicants, a false allegation of infidelity or other unethical acts, aggression against people, etc. (sheha, p.142)
2. Crimes that don’t have a positive discipline as indicated by Shari’ah laws. The lawful expert set the disciplines for such violations as per the open enthusiasm of Muslims and the Islamic society. These sorts of disciplines are known as”Ta’zeer”(reprimands). (sheha, p.143)

The discipline is a reward for the wrongdoing. It is unwanted to treat a criminal daintily who undermines the security of society with the threat. The criminal ought to get his simply reward as long as he is satisfied with taking the way of wickedness rather than the way of exemplary nature. It is the privilege of society to be secure in its wellbeing and the wellbeing of its individual individuals. (“Crime and punishment in Islam, The religion of Islam”, 2006, p 1-5)

Conclusion

According to above explanation it is proved that in Islam there is no harsh punishment. These punishments are for the criminals who do crimes and if there is no punishment then crime rate will increase like in west. These punishments are very affective and decrease the crime rate.

References

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