Controversial Questions about Islam and Comments

[نعيم الزايدي]

Controversial Questions about Islam and Comments

[فداء الرسول]

Islam: Beliefs, Rituals and Laws

Islam is a set of beliefs, worship rituals, laws, and moral principles covering all aspects of life. It is the last version of the Divine message, which was revealed by Allah([1]) to all his messengers, starting from Adam throughout Noah, Abraham, Moses, Jesus and Muhammad the seal (the last) of the messengers (May peace and blessings of Allah be upon them all). All these messengers invited to what realizes felicity for all human beings. Each in his own time brought suitable teachings for his people; i.e., a specific time and a group of people. Then, Islam came to be a message for all accountable beings (the Jinn and the Humans). Addressing prophet Muhammad the Holy Quraan reads: {We have sent you but a mercy for the whole world.}([2])
What are the Basic Beliefs and Rituals?

The basic beliefs of Islam are based on the fact that this life is not the whole story, simply, because some people are born to enjoy their intelligence or wealth and others to suffer their dumbness or poverty. Some of them become victims of others who may as well escape punishment in this life. Some of them relax with their good luck, and others toil with their bad luck to the end of their lives. If this is what life is, then where is justice? Therefore, there must be an eternal life where the final account takes place and the infinite justice is realized.
The basic beliefs are constant throughout Divine messages. According to the Islamic version these include: believing in a creator for the whole universe, His angels, His books, His messengers, the day of resurrection and the prerecording of the universe’s events: the good of it and the bad.([3]) The Corner stone of the beliefs is to believe in one god and that He alone to be worshiped. The Holy Quraan reads: {Allah forgives not that partners should be set up with Him. But He forgives anything else to whom He pleases.}([4])
In addition to bearing witness that there is no god but Allah and that Muhammad is a messenger of Allah, the major worship rituals are to perform the obligatory prayers, to pay the obligatory charity (zakaat), to fast the month of Ramdhan and to perform pilgrimage for those who can afford it.([5]) These worship rituals are closely related to the Muslim’s daily life activities. For example, the five-time daily prayers are required to be performed at specific ranges of time, cleaning the exposed parts of one’s body, and doing some physical exercises…
All these remind a Muslim of the necessity of taking care of one’s time, observing cleanliness, organization, concentration in doing work and remembering one’s duty towards Allah… Paying charity and fasting remind a Muslim of his duties towards his fellow men… Performing pilgrimage in a specific place and time encourages communication and cooperation between the peoples from the different parts of the world.
It is true that some parts of the rituals are apparently similar to the rituals adoring idols, such as facing the Kaaba in Mecca during prayer and circumambulating it as a requirement of pilgrimage. In reality, there is a great difference between the two because:
1. The Islamic rituals which look illogical in appearance are direct commands of God and performing them means complete obedience to God.
2. The rituals invented by human beings are considered deviations from the original teachings, whether they are logical or illogical in appearance.
It is note-worthy that these beliefs and rituals are not subject to effect by the changes occurring to life style or the means except in a very limited sense. Among these approved changes is, for instance, to perform two bowings while traveling, instead of four, or the permission to postpone fasting the month of Ramdhan.
As far as the Shari’ah (law) that regulates the relation between people is concerned, it is more affected by the continuous changes of life styles and means. Even after fourteen centuries Islamic law is still efficient.
How Can We Apply 14-Century Old Laws Today?

Some Muslims and non-Muslims alike may wonder how can we implement a law of 14 centuries ago today. It is a logical question if we do not have enough idea about the nature of the Islamic Shari’ah. But then, we also forget that human beings have written constitutions to last hundreds of years. If this is possible for the humans why is it not possible for God, Whose knowledge encompasses everything across time and space?

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([1] ) The word “Allah” is the unique name of God in Arabic, which does not have a
plural form.

([2] ) Holy Quraan 21 :107.

([3] ) Holy Quraan 2: 285; Muslim: The belief,

([4] ) Holy Quraan 4: 48, 116.

([5] ) Muslim: the belief

[فداء الرسول]

What is the Ruling for a Muslim who Raises this Question?

A Muslim that raises this kind of question is, in fact, neglecting the very fact that as a Muslim he should believe that Allah is able to set laws to last till the Day of Judgment as He was able to create natural laws to last forever. Therefore, a Muslim should be cautious not to get trapped in plain heresy or disbelief. For Allah says: {But no by your Lord, they can have no real faith until they make you judge in all disputes between them and find in their souls no resistance against your decision, but accept them with the fullest conviction.}([1])
A Muslim also forgets that he has no choice to pick what he likes of the commandments of Allah and neglect what he does not. Allah says: {…then it is only a part of the book you believe in, and do you reject the rest? But what is the reward for those among you behave like this but disgrace in this life? On the Day of Judgment they shall be consigned to the most grievous chastisement for Allah is not unmindful of what you do.}([2])
Here it is important to distinguish between the following kinds of submission:
1. Complete submission, as a principle, to all that has been attributed to Allah either directly or indirectly. This submission is not subject to question at all.
2. Complete submission to the authentic texts of clear-cut meanings. This submission (or full acceptance) is also not subject to question at all.
3. Submission to a specific school of thought or a legal opinion. This kind of submission (or rather full adherence) is not a must because multiplicity or diversity of opinion is acceptable in many cases. It is only acceptable if submission is based on one’s conviction, without excluding the possibility of being wrong in some cases and that the others may be right.
A true Muslim believes that Islamic teachings guarantee felicity and peace in this life for all people and other accountable beings, ([3]) if it is implemented by most of them. It also guaranties success in this life and in the Hereafter if a Muslim implements most of it in his life.
In other words, the effect of Islamic law is not confined to the temporary life but includes the Eternal Life. A Muslim cannot ignore this fact, because he should believe that Divine law is better than any man-made law. For Allah knows better what secures success in both lives for his creation.
Islamic law comprises basic rules or detailed rules that include the creatures’/people’s relationship with Allah and the relationship among the creatures. In other words, Islam is a whole package deal comprising the basics of faith, the rituals, a complete set of laws, and moral values.
Islam did not leave any aspect of life without basic rules, which goes in harmony with the other basic rules to point in the end to the oneness of the source of the Divine law. The basic rule usually acts as a center or axis around which revolves the secondary rules and the exceptions.
From the discussions below of the various topics, we will discover that Islam is more capable of balancing between reality and fantasy, the individual’s rights and the group’s rights and between the requirement of felicity in this world and in the Hereafter.
It has guaranteed, fourteen centuries ago, numerous rights for the weak, which human laws did not provide until the last century. These human laws are still struggling to keep up with Islam in this field.
How does Islamic Law Relate to Reality?

It is true that people, with what Allah has bestowed on them such as their natural disposition and acquired knowledge, can discover some of the wisdom behind the Divine teachings. But they should not dare to claim that they are qualified to recognize the wisdom behind all the teachings and perfectly well.
It is also true that the teachings related to the relationship between people and other creatures are subject to be affected by the changing styles of living and available means. However, because Islam is the last version of the Divine message, and it is to all humanity and other accountable beings and for all times, Allah has provided it with characteristics that make it applicable anywhere and at all times.
In fact, whoever scrutinizes even some of the worship rituals will notice the phenomenon of interaction between the holy texts and reality clearly demonstrated. Among the examples is that a Muslim is required to wash his hands, face, and foot … for prayer. But in the absence of water or its scarcity the symbolic act of patting a earth surface and rubbing the face and the hands will do. Also normally the noon, after noon and the evening prayers are composed of four bowings but during traveling two bowing would suffice. And whoever traces the revelation of the Holy Quraan or Islamic teachings in general will clearly notice the gradual introduction of the rulings. For example, it took twenty three years to complete the Islamic teachings. Even a specific ruling may come gradually, such as the prohibition of drinking wine, which was done in stages, because it was a very common practice.
This phenomenon is well demonstrated in the acceptable difference among the Muslim jurists. One of the other examples is abrogation of an old ruling with a new ruling, which is more suitable to a new situation.
However, we should differentiate between the abrogation of the clear-cut ruling and refraining from implementing the ruling in certain cases, because they do not apply. Among the well-known examples of this case is when Umar (the well know Companion of the Prophet Muhammad) protested against granting a non-Muslim a piece of land out of courtesy. This non-Muslim used to exploit a share of zakat (obligatory charity) assigned to the influential non-Muslims out of courtesy.([4]) The other famous case was when Umar, then Second Caliph, refrained from enforcing the ruling of cutting off the hand of the thief, because there was a public famine and stealing was done out of necessity. ([5])
Umar, here, did not cancel the Islamic rulings but only refrained from implementing them because some provisions of application were lacking.
A related case was when Umar approved changing the name and the amount of jiziah which was used to be paid by non-Muslim citizens in lieu of Muslims paying zakat for the public treasury and for exemption from military service in case of a certain Christian tribe.([6])
There is certainly, a difference between abrogating the ruling and refraining from its application or modifying it to suit a special case.
Any way, today’s taxes can swallow the whole zakat required from a Muslim citizen or part of it. Likewise, what was called jiziah, paid by a non-Muslim citizen in an Islamic state, could be included in the required taxes.
On the other hand, to avoid contradiction, as much as possible, within the official courts, Muslim scholars approve standardization of Islamic law by choosing a specific school of thought or a certain compilation of rulings.([7])
Nevertheless, this does not mean that all judges will always reach to a similar ruling in all cases because of the relative flexibility of Islamic law in general.
What are the Reasons for the Permanence of Islamic Law?

Since Islam is the last version of the Divine message and it is addressed to the whole accountable beings (the Humans and the Jinn) God provided His Law with special qualities that make it applicable, regardless of differences of time and place. Among these qualities are the following: ([8])
First: The highly authentic texts concentrate on establishing the basic rules that are founded on the basic natural needs of man and other accountable beings, such as the spiritual component, the mental, the psychological and the physical as well as basic needs. For example, all creatures need a super invisible power that is able to secure good for them and protect them from evil. They all need knowledge and reasoning ability to be able to deal efficiently with the environment around them. They all need to eat and drink and have shelter in order to survive. This fact is evident in the Holy Quraan and part of the Prophetic sayings. Example of these rules are the importance of obedience to the Commands of Allah contained in the Holy Quraan and the Prophetic traditions, establishing justice and fighting injustice and commending fair dealings but forbidding usury, and instituting marriage as the only way to secure the best and fullest form of cooperation and coordination between unrelated men and women.
Second: Allah made the basic rules to function as center of the detailed teachings. The changes, usually, touch only the style and the means but not the basic needs of human beings.
Third: In the Prophetic traditions, especially, some of the rulings were detailed. These are the fixed rules, which do not, for the benefit of man, change or should not be changed. They include rulings that are definitely required or forbidden. This is because we should keep changes within the boundaries of the natural disposition (of human beings), which balances between the needs of happiness in this world and in the Hereafter. Without this kind of balance success and happiness cannot be obtained or maintained. And here comes the importance of the Divine laws which tell us what maintains the natural disposition, what causes damage to it and what repairs its depravity because the Creator knows best.
People with their different tastes and whims, regardless of their technological advancement, are not qualified to pass judgment on the things of which they do not have full, or even sufficient, knowledge. This is because human knowledge and man’s means of perception, even concerning the material environment, are limited. Human’s means to perceive the things that cannot be sensed by their limited senses are even more limited. No wonder man is still ignorant of countless things, although he has to deal with them everyday.
Forth: Allah made the following as the main sources of Islamic law:
1. The Holy Quraan. It is from Allah, the content and the wording. It has been preserved orally through memorization by several parallel chains of Hafiz (who memorize the whole Quraan), a student from a teacher till the chain reaches Prophet Muhammad. It was also preserved in a written form from the very early days of Islam.
2. Prophetic Traditions. These comprise the sayings of the Prophet Muhammad, his deeds, and his reactions to things said or done with his knowledge. They are actually a set of applications of the Quraanic teachings, explanations and additions covering all aspects of life, because the Prophet himself was a father, a husband, a shepherd, a trader, a warrior, a state man etc.
These traditions were preserved orally though narrators till compiled in written forms, with varying degrees of strictness of verification procedures, depending on the scholar who recorded them. However, most of the traditions were recorded by utilizing very strict procedures of verification.
3. Ijtihad. It means putting the principles into an applicable form, matching the new cases to the existing cases and finding solutions for the new cases, which have no reference to in the Holy Quraan or the Prophetic Traditions. This is done by using pure logic, keeping in mind that these conclusions do not contradict the clear cut texts of high authenticity or the basic principles of Islam. In other words, ijtihad includes these principles: Qias, Istihsan, al-Masalih al- Mursalah, adh-Dharayi’ and al-Istis-hab (‘analogy, discretion, public interest’…) All these principles depend mainly on reasoning and logic. The common law is also another source, which helps Islamic laws to be adjusted to the various localities.
These sources leave a great room for flexibility, which, in turn, enables the holy texts to interact efficiently with the changing reality. They also enrich Islamic law with acceptable multiple legal opinions that can meet all new cases, present or still to come.
This is certainly different from depending completely on the taste and whims of the true or false majority that may deviate from the natural disposition of man, partially or completely.([9]) The criterion in Islam is Divine revelations and inspirations and opinions guided by them.
4. Consensus of Ijtihad. The individual ijtihad gains more strength when these legal opinions gain the consensus of the scholars during a distinguished generation or period of time such as the generation of the Companions of the Prophet, the generation that followed it… Therefore, the scholars concerned with ijtihad methodology list it after the Holy Quraan and the Prophetic traditions in terms of strength.
This being the case, no wonder the Shari’ah (Islamic law) has great flexibility sufficient to deal with the new issues and cases of life, though it is based on stable foundations that go back fourteen centuries.
This flexibility manifests itself in many forms. Among these are the following:
1. Acceptable multiplicity in accepting or rejecting some of the Prophetic Traditions.
2. Acceptable multiplicity in interpreting some of the holy texts. A person without the proper tools should not tamper with interpretation of the Quraan or Prophetic traditions, because he would be liable to unknowingly commit gross errors. An example is a Prophetic tradition, which states that the fly has disease in one wing and medication in the other. A person, out of ignorance, may say: “Why should we bother if the flies touch our food?” This person forgets that the tradition is a fact which could be used in one case when, for example, a fly falls in a cup of water, especially under conditions of scarcity of water, we make sure that both wings are dipped in the water for it to be potable. Certainly, this does not mean to generalize this fact randomly. This person also ignores that there are numerous Prophetic traditions, which make cleanliness and protection of drinks and food from harmful thing a must.
Furthermore, why do we doubt an authentic Prophetic tradition while we believe some purely human discoveries, such as the use of venom in preparing some medical products?
3. Acceptable multiplicity in diagnosing the reality.
4. Acceptable multiplicity in the way of matching between the reality and the related judgment. An example of this is the ruling of a bank selling goods by installment whether it is usury because their original business is financing not selling goods.
5. Acceptable multiplicity in choosing the secondary sources of Islamic law, such as to accept istihsan (common sense or discretion in weighing the secondary sources) or the model set by the people of Medina or to reject either or both.

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([1] ) Holy Quraan 4: 65 and see 59, 105; Holy Quraan 3: 23-24; Holy Quraan 5: 50;
Holy Quraan 6: 57, 107; Holy Quraan 12: 40; Holy Quraan 24: 47-48, 51; Holy
Quraan 42: 10.

([2] ) Holy Quraan 2: 85.

([3] ) The Jinn and the Humans, The creatures that God distinguished by providing
them with some degree of freedom to choose between wrong and right, the
natural disposition along with guidance through His messengers and with the
ability to comprehend and implement the provided guidance in their lives. He
made this life as a test to cultivate for the Eternal Life and to enjoy within the set
boundaries; i. e., made them accountable for their behavior. (Ismaeel, Prerecording.)

([4] ) an-Nahwee p. 438.

([5] ) Musnad ash-Shafiee. Vol.1: 224.

([6] ) Abu Yusuf pp 129-130.

([7] ) al-Gasim pp. 233-273.

([8] ) al-Gasim pp. 197-204.

([9] ) The majority can be real or false by nature because the voters do not represent
the majority of the population. It can be forged using some legal ways like
utilizing media in addition to the other means that manufacture majority or by
using bribes and threats especially at the international arenas.

[فداء الرسول]

Human Rights in Islam

Allah distinguished humans with many qualities. The Holy Quraan reads: {We have honored the sons of Adam with: provided them transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our Creation.}([1]) Among these honors is to make Man as a vicegerent on Earth ([2]) and endowed him with the freedom to enjoy its good things and to invest it for the benefit of his life in the Hereafter, provided that he builds it and establish justice on it.
God created all humans from a single source; i.e., dust([3]), and made them to multiply from a single male and female. Therefore, the Prophet said that there is no superiority of an Arab above non-Arab or vice versa and there is superiority of a red person over a black or vice versa except with piety. This concept, however, differs from the exaggerated concept absolute equality.
Among the favors conferred on man is to create him in the best mold,([4]) and commending his parents to give him a good name, and to celebrate his birth. Islam also made it compulsory for his parents to educate him well to prepare him to attain felicity in the temporary life and in the Eternal one. Islam also conferred on him many rights from his community.([5])
What is the Islamic Concept of Justice and Equality?

Islam differentiates between justice and equality, because it considers justice as an absolute concept, but equality could be relative or absolute. Only when it is relative it can be equivalent to justice.
God created human beings and distinguished some of them with better natural gifts such as intelligence and better chances to acquire acquirable gifts such as wealth or dedication or sincerity. This distinction is to facilitate the complementary and competitive relations between the different groups. In the light of the Divine system of accountability this does not mean exclusion of justice. For absolute equality is different from justice. In fact, sometimes it contradicts justice.
An example of this is the equality between the diligent and the lazy, the sincere and insincere, the intelligent and the dull, the father and the son, the teacher and the student, or the citizen and the non-citizen. This is why we have tests and contests, the legal ways of distinction between people. For the same reason, it was necessary for some to obey others. Without this arrangement, communities, countries and the universe cannot survive, regardless of whose perspective it is, the secular or the religious.
On the other hand, the opportunity for improvement in the area of the innate gifts is limited, but the opportunity for improvement in the area of the acquired gifts is widely open. Nevertheless, in both areas the more gifts one has the greater his responsibility towards himself and the community at large.
Only relative equality can be equivalent to justice because justice means to give everyone what he/she deserves or is suitable for.
Just or fair equality is also to judge a person according to his accomplishment or his effort in the light of his innate gifts.
Justice in Islam also means that there should be a sufficient reward and punishment, and just settlement of the rights between the creatures. Therefore in Islam this life is not the whole story, but it is completed by the life in the Hereafter. In this world, the lucky enjoys his luck which he did not create himself; and the diligent would die without receiving his fair reward. The oppressor may not only escape the punishment but enjoys the injustice; and the oppressed my parish without fair compensation.
From these facts it springs the need to a fair and comprehensive accounting where each will receives his deserved punishment, unless God forgives him and the diligent receives his rewards multiplied endlessly. In the Hereafter also the final settlement of the rights between the creatures shall take place.
What is the Islamic Concept of Freedom?

Freedom in Islam does not mean absolute freedom of the secular cry. Islam is a realistic religion of a comprehensive perspective. Therefore, freedom in Islam is a relative thing because the humans are connected with a perfect and gigantic system of natural laws that run the universe, with the permission of Allah. God created the universe and runs it by His direct command (i.e., “be and it will be”) and by the natural laws that He has created. Furthermore, nothing can occur without his permission for He has a full control over His creation, and everything that will happen is recorded.
Certainly, this does not mean that God destined people to live the way they will live, as some of us like to perceive the concept of alqadar (fate). Alqadar is, actually, a prerecording of what will occur, based on the absolute knowledge of the Creator, which is not limited by time or space nor by the limited senses, as it is in the case of people or other beings.([6])
The freedom of man is also limited by his responsibility towards his Creator Who made him a vicegerent on earth and made many creatures available for him to enjoy and to invest for the Eternal Life. This responsibility is based on three special gifts: the gift of thinking, the guidance (the holy books) and the relative freedom to choose between the causes of imminent results (natural laws).
It is evident that man cannot normally free himself from the effect of natural laws. However, he has the choice of neglecting Divine guidance and commands, with the knowledge of God. But then he has to face the consequences of his disobedience.
In addition to that, man is chained with his frame of reference: his family his community, his country… What is applicable to the individual is applicable to the minority; and what is applicable to any group within a country is applicable to any country in the international community.
Among the other constraints is that when a person willingly joins a group, to benefit from the membership advantages, he will certainly have to commit himself to their rules, including doing his duties as a member, until the membership expires; otherwise, he will be subject to punishment.
Nevertheless, with all these constraints man has a wide range of freedom in many affairs. In addition to the relative freedom to choose between good and evil according to the Divine teachings, he has numerous types of freedom incorporated under the different grades of acceptable or rejected multiplicity.
In Islam equality means equality of the efforts exerted in the investment of God’s gifts

Multiplicity and diversity are an essential factor for the human happiness. Without it there will be no competition that motivates people to exploit nature to its utmost in order to secure their needs and welfare.
What about Freedom of Speech:

Many Muslims believe that only the political system which is successful in the Western environment is the one that secures happiness for human beings, because it guarantees the freedom speech. However, if we ask a Muslim: Do you want the kind of freedom the West has even though it is likely to be at the expense oft he happiness in the Life hereafter? Most probably the answer will be: No.
But if we mean by freedom of speech the duty of a guided criticism of the miss conduct of any member of the community as well as to encourage good conduct, then we can assure that Muslims do not need to export systems which are successful in some alien environments. For in Islam encouragement of good conduct and discouragement of bad conduct is a religious duty, not a right which a person can give away. This duty is to be fulfilled guided by the Islamic teachings which are approved by the majority of Muslim scholars. It should be performed in a way that makes this indispensable tool for the human welfare realizes its goals. Among the basics of this way is to be a kind and a tender reminding. It is also important that the community is steadfast in doing it, encourage it by providing the required facility for training, securing the right environment for it to flourish and by protecting it from monopolizing.
Taking an example of a family situation, there are no means which better prevent deviation of its members than parents permitting the other family members to express their opinions in the family affairs or expressing their feeling, without the fear of being rebuked or punished. Even though, sometimes, the opinions are not ripe or the expression is harsh. This is better for the whole family than the parents living in a false world where everything is going properly at surface and it is boiling in the darkness. It is better because discrepancies of the open conduct can easily be detected and to be repaired. While what goes in darkness is looks like cancer growing unnoticed and without any preparation to re battle it. In other words, It is better for the welfare of the whole family to tolerate some evils which are under their eyes than to tolerate the danger of hiding greater evils. Any way, there is no good thing without their proper prices.
What about Slavery in Islam?

Slavery was a practice imposed by the international norms at the advent of Islam.([7]) This common norm lasted for a long time. Islam had no choice but to act upon it to avoid being weak before its enemies. What confirms this fact is that there are other sources of slavery, such as parents selling their children and hunting free people to sell them, but Islam limited it to prisoners of war only. Not only that, Islam gave the Muslim ruler the choice of freeing captives for nothing or for a ransom or exchanging prisoners.([8]) The Holy Quraan did not even mention enslaving as a choice. This is because in Islam all people are but brothers and sisters of each other. They are all servants of God. The only eternally valid criterion in the sight of Allah is piety; i. e., sincere love and fear of the Creator.([9]) Therefore, Islam encourages Muslims to treat their slaves well and described the slaves as the brothers of their masters.([10])
After all, Islam does not consider slavery a natural phenomenon but as an exceptional case, which should be dealt with, carefully balancing between the basic rule and reality.
Once a captive is enslaved he becomes the property of someone. Therefore he cannot be freed automatically by becoming a Muslim because Islam respects personal properties. Even the Prophet had to obtain the permission of the owners to release a captive once he became a property of someone. ([11])
Emerging from the above principle, Islam took the necessary steps to completely eliminate slavery, once the legal source is abolished. It made freeing of slaves the first alternative of atonement for many sins. Similarly, it made helping free the slave a highly recommended act, even by using the public funds, and encouraged freeing slaves as a form of charity that brings a great reward in the Hereafter. Islam also made emancipation of the slave-girl obligatory after the death of her master if she bore him a child. It is worth noting that Islam did not make emancipation of a slave as the only form of atonement for certain sins in anticipation of a day when there would no slaves.([12])
Thus, if Muslims commit themselves to the current principles of the United Nations in this respect, they are not adopting something new but are actually reverting back to the original ruling of Islam in this matter.
What is the Islamic Political System?

Any system is composed of two parts: the content (the principles) and the forms or procedures. Islam sets the comprehensive necessary principles of the social organizations (associations, private organizations) and the political (public organizations). But it did not make any specific form binding on them and left that to Muslims in the different ages and areas to choose what suites their reality and circumstances.([13]) The efficient, detailed forms and procedures are usually a result of the interaction between the principles and reality. The degree of interaction varies according to the different aspects of life, and in the political arena it is greater than in the others.
In other words, Islam does not encourage or discourage the hereditary system or the system that depend primarily on election, as long as the government submits to the Will of Allah represented by the Holy Quraan and the Prophetic traditions.
Islam encourages organization, which is clearly demonstrated in its rituals and it encourages unity. Allah commands: {And hold fast all together by the rope of Allah and be not divided among yourselves.}([14]) It also encourages positive cooperation between people in general. Allah commands: {Help each other in righteousness and piety. But do not help one another in sin and rancour.}([15]) It also encourages people to cooperate in the fields of mutual interests. The best example of this is the treaty signed by the Muslims and the Jews and the polytheists in Medina.
Concerning the content or the principles, there are actually many similarities but there are major differences between the Islamic system and the other systems, among which are the following:
1. The Christian religious hierarchy was a human system, which was well organized in a system of high sacredness. The highest religious authority used to monopolize the power of legislation, and the power to interpret the Bible. In other words, the border was not clear between the authority of the Bible and the authority of the religious body. The church is a place of worship and an authority, while the mosque is only a place of worship and sometimes a learning center.
In the Islamic system the distinction between the authority of the Holy Quraan and the Prophetic Traditions, on one hand and the authority of the scholars of the Islamic study on the hand is clear. This fact is true even though the role of the religious scholars is evident in interpreting the two sacred sources of Islamic teachings. In this system the scholars are completely independent persons; they do not belong to any tightly organized official body. Therefore, any qualified person can make his own interpretations based on his knowledge of the Arabic language and the other tools of interpretation that may differ slightly from one school of thought to another.
Furthermore, Islam leaves plenty of room for non-religious scholars to play their role in working out the procedural laws.
2. A completely secular system puts the whole authority of legislation in the hands of the majority, which could be a true one or a manufactured one. Religion is reduced to some beliefs and worship rituals.
In the Islamic system, beliefs, rituals and the law are but one harmonious unit guided, directly or indirectly, by the Divine Will, represented by the Holy Quraan and the Prophetic traditions. The religious scholars only participate, at least, by supervision in running the system, along with the other experts specialized in other fields required to operate the system efficiently.
In addition to that, criticism or legal “protest’ is not only permitted but it is a duty ([16]) that cannot be relinquished by the whole community, while in democracy freedom of speech is only a right which can be abandoned.
Consultation (opinion participation) is a right for any qualified person, one way or another, not limited by gender, age or race. In the ‘democratic’ system usually those of influence are the ones who initiate decisions, formulate them, and write them. The influence is supposed to be generated from qualification. This is so because the nature of the system makes it more susceptible to be controlled by behind the screen forces, such as the power of money or the power acquired by illegal means.([17])
The role of the majority is usually confined to voting on a ready-made version regardless of their experience and qualification and whither the voters represent the real majority of the voting population or not.
The secular system depends primarily on the principle of struggle and bargaining between the forces that have something to bargain with and have the experience to bargain. The winner is the most powerful and the most experienced in bargaining. Under the banner of this system self interests will win even at the expense of the peoples’ interests with the majority’s consent, because the absence of independent supervision except the human’s, whose opinions could be manufactured or easily misled by resorting to some legal or illegal means.
In the Islamic system the political system is a secondary means to secure happiness in this world and in the Hereafter. Supervision is not limited to human supervision for the real watcher is God who cannot be deceived. Accountability, in the Islamic system, is also not confined to this world or before people only. In this world and before humans a criminal could be proven not guilty and escape the punishment, but God knows the fact and the criminal will not escape His punishment. Not only that, but human supervision is supported by the Divine Law, and it is not limited to the human skill of persuasion and bargaining.
What about Citizenship and Religious Multiplicity?

Islam has experienced multiplicity in its first political unit in Medina.([18]) It was a confederation which was composed of different races (tribes of the Medinite Supporters, tribes of the Meccan Immigrants and the Jews) and different religions (Islam, Judaism and polytheism).
Islam certainly takes care of the rights of the individuals and the groups, whether they are a majority or a minority, and it balances between them in a way that secures to each what it deserves. Islam takes care of all people, whether they belong to the majority or the minority, but each group according to its respective importance. In decision-making it grants the majority a special weight in the public affairs, where multiplicity is not possible and standardization is indispensable. This is so because the majority’s rights outweigh the minority’s rights. In fact, the term “dhimmi” which was used by the Muslim states is only a part of the term “minority” today. The term dhimmi is based on the difference of religion only, while the term minority is based on race, language or religion…etc
However, in the individual affairs, such as belief and worship, and in civil rights, Islam grants the minority its appropriate rights within the boundaries of the constitutional principles.
It is noteworthy that among the duties of the non-Muslim citizen is paying what was called jizyah for the benefit of the community that he belonged to and enjoyed its services. As for the Muslim citizen he has to pay zakat from his wealth for the needy and the community. Today’s taxes of different sorts, actually include both what was called jiziah and the zakat or part of it.
Although, Islam acknowledges the special rights of the majority it emphasizes the rights of the minority. Prophet Muhammad said: “Whoever causes injustice to a non-Muslim citizen or resident or disdains him or over-burdens him or takes from him things without his consent I shall be the defendant of the mistreated.” ([19])
It is because of this principle, which was implemented by the Muslim rulers in general that Christianity and Judaism not only survived, but also flourished in the Middle East throughout the Muslim reins. India is another example where Muslims governed for about seven centuries but never compelled any one to embrace Islam. No wonder if the majority of the Indians maintained their Hindu religion. It is also true that the Muslim armies have never reached the far East such as Indonesia and Malaysia but the majority of these nations became Muslims.

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([1] ) Holy Quraan 17: 70.

([2] ) Holy Quraan 2: 30; 33: 72.

([3] ) Holy Quraan 3: 59.

([4] ) Holy Quraan 95: 4.

([5] ) Al-Anani pp. Sieny, Political education.

([6] ) Ismaeel, Prereording pp. 3-28.

([7] ) See for example The Holy Bible: Deut. 20: ; 2 Sam. 12: 18-19; Kings 11: 3;
Job 19: 14-16 ; 1 Peter 2: 18, 20-21.

([8] ) Holy Quraan

([9]) Glorious Quraan, 49: 13.

([10]) Qutub, Islam the Misunderstood pp. 62-111.

([11]) Ibnal Qayyim, Zad vol. 3: 471-476; Shoukani vol. 7: 304-307

([12]) Glorious Quraan, for example, 5: 89; 58: 3-4.

([13] ) Asad pp. 53-56; al-Awa pp.66-68.

([14] ) Holy Quraan 3: 103.

([15] ) Holy Quraan: 5: 2.

([16] ) The over-seeing duty is called al-amr bil ma’roof wa nahie ‘anil munkar
(enjoining good and forbidding evil).

([17] ) The short period of period assigned for governance has numerous benefits but
it makes governors more subject to the influence of the power of money during
the election and after winning.

([18] ) ibn Hisham [2: 107-108.

([19] ) Sunan abu Dawood: alKharaj; al-“asqalani [12: 270-2.

[فداء الرسول]

What about Human Relations?

Whoever rejects Islam as a way to salvation in the Hereafter but is not hostile to Islam or the Muslims, Islam encourages Muslims to deal with him kindly. It also encourages them to cooperate with him to achieve mutual benefits and prosperity in the temporary (worldly) life, provided that this cooperation does not endanger the Muslims’ fate in the Eternal Life. Allah says: {O Mankind, We have created you from a male and a female, and made you into nations and tribes that you may know each other (cooperate with and compete). Verily, the best of you with Allah is the most pious.}([1])
This verse emphasizes two facts:
1. Part of the differences between people is a natural disposition to stimulate interaction between them and to facilitate competition. However, the real criterion of success is achieved by complying with the commands of Allah.
2. Regardless of some differences, including the difference in faith, there are countless similarities and mutual interests and benefits to be shared with and to co-operated for, in order to secure happiness for all, at least in this temporary life.
The basic rule of the relationship between Muslims and non-Muslims is plainly stated in the following verses: {Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion. Verily Allah loves those who are just and fair. It is only as regards as those who fought you on account of your religion and have driven you out of your homes, and helped to drive you out that Allah forbid you to take them as guardians…}([2])
In fact, Islam distinguishes between who is neutral or supportive to Muslims, who reject Islam for themselves, and those who take a hostile stand. The first group’s country was called in the past Dar Silm, (abode of peace) and the other’s country was called Dar Harb (abode of war).
However with the establishment of the UN all member countries are Dar silm without ruling out the exceptions imposed by the reality, sometimes even though partially. In other words, this question is supposed to be governed by international norms and circumstances. On the other hand, from the Islamic point of view individuals or groups should never take this decision in their hands. The matter should be left to governments. Usually, the decision of the individuals and the unofficial groups, in spite of their possible sincerity, is based on limited information and lacks far sightedness. Very often it misses the Islamic viewpoint, and sometimes it leads the Muslim nation or a great portion of it into regretful situations. This is natural because Islamic legal opinion should be based on a firm understanding of the Islamic teachings, clear and comprehensive information about the reality, and sufficient visualization of the end results.
Perhaps the decision of meeting the attackers of Medina out of the city or to defend it from inside in the battle of Uhud is a good example of this fact. The young Muslims, out of enthusiasm for Islam, thought it more appropriate for the brave Muslims to go out for the attackers. On the other side, the Prophet, in the light of the number and strength of the enemy, thought it more suitable to defend Medina from inside. The youth depended only on their sincerity and readiness to sacrifice their selves for the sake of Islam, while the Prophet was thinking of the safety of all Muslims and the future of Islam. Certainly, there is a great difference between the two ways of looking at the situation.
However, this does not exclude the fact that some decisions at the governmental level could be more disastrous decisions, mainly, because of the arrogance of the decision makers.

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([1] ) Holy Quraan 49: 13.

([2] ) Holy Quraan, 60: 8-9.

[فداء الرسول]

What about Dialogue across Religions?

Some people of various religions may hesitate to participate in “dialogues between religions” believing that this kind of dialogue means subjecting one’s religion to be questioned by the others or to give up parts of their religion. This assumption is not true, simply because this dialogue is not actually between the religions but between their followers. In general, dialogue under this name could mean:
1. Mutual acknowledgement of each other’s religion being a true religion. This kind of acknowledgement is usually rejected by the missionary religions such as Christianity and Islam, because if they accept that, why do they waste efforts and money to invite the others to their own religion? Perhaps any mutual effort to promote both religions together undergoes this type of dialogue.
2. Mutual acknowledgement of the right of each other’s religion to exist and to exert some effort to find peaceful ways for coexistence and to develop cooperation in the fields of mutual interests. Islam certainly encourages this kind of dialogue.
3. Each party trying to persuade the others with their own religion believing that their religion is the one that secures felicity in both lives for humanity. If we look carefully at the efforts of God’s messengers (peace and blessing be upon them all), we find that their efforts are nothing but initiation of this kind of dialogue. It is their duty as well as the duty of all preachers. Dialogue is the best environment for preaching, because the minds are usually at peace and are more ready to comprehend the other party’s opinion and evidences.
4. Spontaneous or casual dialogue, which is built in the daily life activities where the participants utilize the verbal and non-verbal means of communication.

[فداء الرسول]

Islam and Human Rights Organizations:

Sometimes, organizations of Human Rights affiliated with the UN raise legal and political issues, which contradict the principles of the UN itself. For example, they interfere in some of the national laws, which have been chosen by the majority and are applied locally.
There is no doubt that the motives of most of the members of these organizations are good. However, their sincere over-enthusiasm leads to issuing resolutions that violate the right of the majority of some nations to decide what is good for them, in this life or even in the Hereafter. These resolutions are sometimes misused against some cultures, violating the very freedom of these nations, which have voluntarily chosen to become members of the UN. It seems like there are some behind the scene forces penetrating these organizations to exploit them to achieve special purposes, such as damaging the relationships between nations and negating the principles of the UN by utilizing twisted ways. These facts raise a few questions, among which are:
1 – What are the sources of authority that these organizations are trying to impose on the members of the UN? Did the majority of their nations elect them?
2 – If the members of these organizations represent their governments, are their resolutions superior to the majority’s decision in their countries?
3 – If the participants of the conferences and the members of these organizations do not represent the governments of any nation, from where does their legal force stem?
· Does it stem from the Principles of the UN? In fact, their resolutions violate these principles, which emphasize the right of each nation to choose its own local laws.
· Does it stem from democratic values? In fact, their resolutions violate democratic values by contradicting the majority’s will.
· Does it stem from the principles of justice and human rights? In fact, their resolutions violate the human rights of the majority’s will of the countries concerned.
It is evident that these organizations have no legal power that makes their resolutions superior to the local laws of the UN members. These resolutions are only recommendations based on personal or semi personal opinions.
Indeed, these conferences and organizations should be supported to interfere in some of the cases, which they are doing well in dealing with, and some oppressed people are benefiting from their good efforts. Among these are:
1 – In case a nation oppresses another nation.
2 – In case a government oppresses citizens of another nation in violation of the local laws or some international laws.
3 – In case of citizens of certain countries invading the land of another nation by force and driving the original inhabitants out of their homes and lands.
4 – In case the minority’s government abuses the majority and deprives them their proper share in the natural resources of the country or the opportunity of education, or to choose the work they are qualified for, or to live wherever they can afford, in terms of cost or other acquired provisions; but not provisions based on race or fait

[فداء الرسول]

The Missionary Nature of Islam

There are groups who consider their way as the best to realize felicity in this life and in the Hereafter, but do not care to share it with the others. There are others who see their way to be the best to secure happiness for human beings in this life, and are ready to compel the others to adopt it. Among these groups are the secularists and materialists. And there are still others who believe that their way is the only way to secure felicity and peace for human beings in both the temporary and the Eternal Life. They also care for the others as much as they care for themselves. So they are eager to share their way with the others, but without trying to compel anyone.
Muslims belongs to the last group. Their religion, Islam, commands them to invite all accountable beings (the jinn and humans) to share Islam with them. Allah says in the Holy Quraan: {Invite to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His path, and He is the Best Aware of those who are guided.}([1])
Islam is a complete set of beliefs, rituals, laws and moral values. It invites both the jinn and humans to a comprehensive peace in this life and in the Hereafter. It encourages them to cooperate in order to achieve maximum happiness in both lives.
Peace, as most of us know, means to grant every adult the opportunity to work for his own happiness without interference from the others, except to try to help him to achieve what he wants or a better one, but without compulsion. This is so, because the original rule of dealings between the adults is that they are all equals; the relation is not a relation of a guardian to a receiver of guardianship.([2])

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([1] ) Holy Quraan 16: 125.

([2] ) Ismaeel, The relation pp. 107-112.

[فداء الرسول]

Why Some Governments Prohibit Non-Muslim Missionary Activities?

Some Islamic countries forbid missionary activities of other faiths or ideologies because of two major reasons:
1. The whole citizenship or the majority are Muslims and they have chosen Islam as their way of life, to secure felicity in this life and in the Life Hereafter. This means:
a) To believe in a creator for the whole universe, Allah, glorified be He.
b) Allah alone deserves to be worshipped.
c) All creatures can communicate with Him directly.
d) Allah distinguished the jinn and human beings with abilities, such as reasoning faculty and relative freedom, and provided them with guidance in the form of the natural disposition of man and the Divine messages through God’s messengers. Therefore, they have to account for their deeds in this temporary life and to reap their fruits in the Eternal Life, where there is only Paradise or Hell-Fire.
e) It is necessary for the accountable beings (the jinn and humans) to obey the commands of Allah; i.e., to do what they are commanded to do and to refrain from what they have been forbidden.
Thus, it becomes clear that current religions and ideologies contradict the Islamic religion in one or more principles. Promotion of these religions or ideologies threatens the security of the Muslim citizens, not only in this life but also in the Eternal Life.
2. A great percentage of the citizens are not adults, and the government is responsible for their safety including their fate in the Eternal Life. But those who live outside their countries, whether they represent themselves or represent their governments, the governments do not prevent them from exposing themselves to the alien faiths or ideologies. In fact, the adults who are qualified to expose themselves to these religions and ideologies are often helped to study them.
This law is actually in harmony with the international codes concerning cultural rights, which grants the parents or the guardians the right to choose the type of education for their children.([1])
It is natural that some governments prevent some activities because from its own point of view they are dangerous activities that undermine the internal security of the country, even when these activities endanger only the temporary life of the citizens. This kind of law, which is approved by the ‘democratic’ systems, becomes more critical if these activities endanger not only the temporary life but also the Eternal Life of the citizens.
In fact, as long as these laws do not pose any imminent threat to others, they are in harmony with the Charter of the UN, which emphasizes the independence of its members, and protects it.
Aside from the law that prohibits missionary activities, all Muslim countries, one way or another, permit non-Muslims to practice their faiths and to apply their civil laws, provided that these laws are not in conflict with the laws chosen by the majority in the country. This common practice by the Islamic countries is derived from Islamic law, which also gives a special status for the area occupied by the Kingdom of Saudi Arabia, the host of the two holiest cities to all Muslims in the world.

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([1] ) the Human Right Resolution, article 26: 3; International Agreement referring to
the Economic, Social and cultural rights 13: 3.

[فداء الرسول]

Why not Openly Practice other Religions in Saudi Arabia?

Why other faiths cannot practice their religion openly in Saudi Arabia (in the form of official places of worship)? To discuss this issue we have to establish certain facts, including the following:
1. To be affiliated to the UN does not mean that the member states should give up their faiths or local laws or traditions, as long as the member does not enforce them on the other nations. Therefore, all nations reserve their rights in these matters, including the ‘democratic’ countries. The Charter of the UN reads:
To develop friendly relations among nations based on respect for the principle of equal rights and self-determination of peoples, and to take other appropriate measures to strengthen universal peace.([1])
Nothing contained in the present Charter shall authorize the United Nations to intervene in matters which are essentially within the domestic jurisdiction of any state or shall require the Members to submit such matters to settlement under the present Charter; but this principle shall not prejudice the application of enforcement measures under Chapter VII. ([2])
2. According to the democratic secular principles the minority cannot impose its laws on the majority.
3. Foreigners are not eligible to vote, because they have their rights in their own countries. In fact, their residing in a foreign country is based on a mutual contract between them and the government of the foreign country, which has issued them the visa. No party has the right to demand anything that is not mentioned explicitly or implicitly in the contract after the contract has been signed. And all local laws are included under the implicit provisions. This is to say that before signing the contract each party has the freedom to accept or reject the provisions of the contract, and no party can force the other party to accept his conditions without the other’s consent. So the foreigner, before accepting the visa, has to weigh the benefits that he will get from entering the country and those conditions, and then decide to accept it or quit.
After concluding the contract, the foreigner has to respect the local values if he enters the country. This is a common practice and a natural one, even among the democratic countries. As examples we can quote the following:
1. If a child was born to a foreigner in the USA, this child cannot enter the USA without an American passport, although this may expose this child and his parents to punishment by their own country. However, this child or his guardians can choose not to enter the USA, and no one can force them to do so.
2. Most of the countries, if not all, distinguish between different types of visa that have different kinds of restriction: student visa, tourist visa, business…etc.
3. Many Muslim minorities live in non-Muslim countries where they cannot apply some very basic parts of Islamic law. Because Islam is a practical religion it relieves those Muslims of applying these laws. Among these laws are: capital punishment, cutting of the hand of the thief and lashing adulterers. In fact, Islam encourages these Muslims to be good citizens of high moral values.
If this is the case of a citizen who belongs to a minority in his own country, then it is natural for a foreigner to abide by the local laws during his stay in a Muslim country till the termination of the contract. After all, he has the right to choose between entering the country or not, and no government can force him to do so.
Regarding the diplomats, the officers are usually of different faiths and sects and change from time to time. Besides, their commitment to their faiths and values ranges from weak to strong. Therefore, they are permitted to practice their faith and to observe their rituals in their private places, which are protected by the diplomatic conventions. In addition to that, diplomatic conventions call to mutual respect of the national laws.
The people of the Kingdom of Saudi Arabia, which hosts the holiest cities in the world, has chosen the Islamic package of laws, and this law prohibits openly practicing two religion in the Arabian Peninsula.([3]) Therefore, it is the responsibility of the Saudi government to implement this law.
This law also includes the prohibition of non-Muslim’s entry of Mecca, the holiest city in Islam, which Muslims all over the world face when performing their five daily prayers and where they go to perform their pilgrimage.
This is also not unusual because we often run into signs of “no entrance is permitted for the unauthorized” or the like in buildings of the public or private organizations in ‘democratic’ countries or non-democratic ones. These signs are sometimes made for security reasons, to prevent disturbance, or, in the case of Mecca, to protect the sanctity of the City. Therefore, it is natural for the unauthorized persons to respect the will of the persons concerned.
Even demanding equal treatment in this matter is a violation of the personal freedom. You cannot demand that a person let you in your house because you willingly decided to let him in your house. By doing so you are neglecting the fact that, in this matter, everyone is free to do what suites his\her circumstances or is comfortable for him\her.

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([1] ) The Charter of the United Nations, article 1: 2.

([2]) The Charters of the United Nations, article 2: 7.

([3] ) Muwataa Imam Malik, Book of Jami’.