The Shari'ah and Human Rights
Nuomone
United Nations belief in Human Rights?
I assume that cutting off hands and feet are against the UN Human Rights
believes, for example.
Acting out prejudice: 1. Antilocution (negative talk) 2. Avoidance 3.
Discrimination 4. Physical attack 5. Extermination (massacres, etc)
>from The Nature of Prejudice by Gordon W. Allport, Addison-Wesley, 1979.
Zmogus
Dr. Christoph Heger
Nuomone in his/her message of 29 Oct 2001 16:10:19 GMT asked:
> Does anyone happen to know the points of conflict between the Shari'ah
> and the United Nations belief in Human Rights?
>
> I assume that cutting off hands and feet are against the UN Human Rights
> believes, for example.
Of course, but that's not all. It's no news that Islamic sharia is
basically at odds with Human Rights, especially the Human Rights of
religious liberty, gender equality and freedom of expression.
Kind regards,
Christoph Heger
Dr. Christoph Heger
Abdelkarim Benoit Evans
wrote:
> Does anyone happen to know the points of conflict between the Shari'ah and the
> United Nations belief in Human Rights?
>
> I assume that cutting off hands and feet are against the UN Human Rights
> believes, for example.
Generally speaking, there is no significant conflict between the
Universal Declaration of Human Rights of the United Nations and the
shari'ah. By the way, the Declaration was passed as a resolution of the
UN General Assembly in 1948. It is not binding on any State and does not
have a list of signatories. It was an iniative promoted by Eleanor
Roosevelt.
The UN declaration does not list any specific punishments that are
disallowed. It says that there shall be no torture or cruel or unusual
punishment. Most modern countries have eliminated the death penalty but
the U.S. and several of its States have not. It that particular
punishment contrary to the UN declaration?
Where shari'ah principles are properly implemented it would be extremely
rare for a person to lose a member because of theft. A community that
does not care for all its members cannot punish a man who steals to feed
his family if he has no other way of providing them with food. That is a
shari'ah principle. Some countries (like Sudan several years ago) used
the cover of shari'ah to consolidate the political power of the leaders
by maiming citizens. Most Western countries imprison thieves even when
they steal food because they have no other way of feeding themselves or
their families.
--
Peace to all who seek God's face.
Abdelkarim Benoit Evans
Saqib Virk
"Dr. Christoph Heger" <Christo...@t-online.de> wrote in message
news:9rls2i$lla$1...@samba.rahul.net...
> It's no news that Islamic sharia is basically at odds with Human Rights,
> especially the Human Rights of religious liberty, gender equality and
> freedom of expression.
SV
It's no news that Dr. Heger will say just about anything in an attempt to
malign Islam. Islamic law is fair and just. Any legitimate complaints about
Islamic law will always be about Muslims creating laws that go against the
dictates of the Quran.
--
Wasalaam,
Saqib Virk
asri
> Does anyone happen to know the points of conflict between the Shari'ah and
the
> United Nations belief in Human Rights?
>
> I assume that cutting off hands and feet are against the UN Human Rights
> believes, for example.
The right to change religion is guaranteed by UN Human Rights Chart of 1948.
In shari3a, it's called apostasy and deserve death according to many ahadith
in Bukhari's and Muslim's sahihs!
asri
Altway
news:9rndpj$1v3$1...@samba.rahul.net...
> It's no news that Dr. Heger will say just about anything in an attempt to
> malign Islam. Islamic law is fair and just.
Views of Islam - 101. Rights & Duties
--------------------------------------
Part 1
There is, what might be called a Covenant between man and Reality that is
implicit in existence. The Covenant may, however, be formulated in words and
written down. The Old and New Testaments, sometimes referred to as the First
and the Second Testaments, are regarded as containing Covenants, and Quran
may be regarded as the Third Testament which completes them by combining the
other two Covenants with the Islamic one. This Covenant is formulated as
follows:-
"Allah hath bought from the believers their lives and their wealth because
the Garden will be theirs: they shall fight in the way of Allah and shall
slay and be slain. It is a promise which is binding on Him in the Torah and
the Gospel and the Quran. Who fulfills His covenant better than Allah?
Rejoice then in your bargain that ye have made, for that is the supreme
triumph. Triumphant are those who turn repentant to Allah, those who serve
Him, those who praise Him, those who fast, those who bow down, those who
fall prostrate in worship, those who enjoin the right and who forbid the
wrong, and those who keep the limits ordained by Allah." 9:11-112
It should be understood that birth into the world implies such a covenant,
but that it is made explicit when a person recognizes the implication of
existence. The Covenant is a formula that states a fact of existence, and
should not be understood in a naive or superstitious manner. The recognition
and acceptance of this covenant is stated thus:-
"Say: Behold! My worship and my sacrifice, and my living and dying are for
Allah, Lord of the Worlds. He has no partner. This I am commanded, and I am
the first of those who surrender unto Him." 6:163-164
The Terms of the Covenant or Contract may be regarded as having seven
parameters: -
(1) Accountability. Man is accountable to Allah alone, that is, to the
Ultimate Reality.
"Unto Allah belongs whatsoever is in the heavens and the earth; and unto
Allah all things are returned." 3:109
"Unto Allah belongs whatsoever is in the heavens and whatsoever is in the
earth. He forgives whom He will, and punishes whom He will. Allah is
forgiving, Merciful." 3:129
"O ye who believe! Obey Allah, and obey the Messenger and those of you who
are in authority." 4:59
(2) Powers. Human beings have been given special powers when Allah bestowed
on them His own Spirit. That is, He has consciousness, conscience and will.
Therefore he has the title Vicegerent.
"So when I have made him and have breathed my Spirit into him, do ye fall
down, prostrating yourself unto him." 15:29 Also 32:9, 38:73
(3) Jurisdiction. Collectively He is to rule on this earth. Individually he
is responsible for everything coming into his sphere of influence.
"And when thy Lord said unto the angels: Lo! I am about to place a
vicegerent in the earth." 2:30
"He it is who has placed you as Vicegerents of the earth and has exalted
some of you in rank above others, that He may try you by that which He has
given you." 6:166
(4) Authority. He has control over all things.
"He it is who created for you all that is in the earth." 2:29
"Hast thou seen how Allah has made all that is in the earth subservient unto
you?" 22:65
(5) Responsibilities. To act on Allah's behalf. Fidelity is, therefore,
important. He is responsible for the welfare and development of all things,
including himself.
"Be mindful of your duty to Allah, and seek the way of approach unto Him,
and strive in His way in order that ye may succeed." 5:35
"O ye who believe! Be Allah's helpers, even as Jesus, son of Mary, said unto
his disciples: Who are my helpers for Allah? " 61:14
"And feed with food the needy wretch, the orphan and the prisoner, for love
of Him (Allah), saying: We feed you, for the sake of Allah alone. We wish
for no reward nor thanks from you." 76:8-9
"Those who do not judge by what Allah has revealed are infidels." 5:44
A good action is one that is done for the sake of Allah and not for ones own
or someone else's sake. In so far as the Spirit of Allah is within a person
the action is done for, through and by the Spirit and not through the
intellect or emotions or instincts.
(6) Rewards and penalties. His welfare and development depends on how he
fulfills his duties.
"As for him who gives and is dutiful and believes in goodness, surely We
will ease his way unto a state of ease. But for him who hoards and deems
himself independent and disbelieves in goodness, surely We will ease his way
to adversity. His riches will not save him when he perishes." 92:5-11
(7) Rules and Guiding Principles. These have to define the function of human
beings. These have three inter-dependent aspects:-
(a) Rights and privileges
(b) Duties to respect and support the rights of others.
(c) Constraints not to flout the rights of others, or allow them to be
flouted.
"And let there arise from you a people who invite to all that is good,
enjoining right conduct and forbidding what is wrong. Such are the
successful." 3:104
The word translated as 'success' in this verse also has the following
meanings:- the attainment of desires, self-fulfillment, prosperity, freedom
from anxiety and frustration, happiness.
Many political systems speak about Human Rights but not about Duties or
Constraints. It is obvious that no one can have any rights unless others
accept it as their duty to observe such rights. Without constraints the
rights of some would flout the rights of others. When rights are mentioned
usually no limits are defined to these. For instance, Freedom turns into
self-indulgence and license; Equality turns into envy and oppression. Rights
have to be justified if they are to have any meaning apart from whim.
The political concept of "rights" is inadequate in other ways too. When a
secular politician speaks of human rights, what can he possibly mean? Who
defines them, where do they come from and what justifies them? What can a
person mean when he says "I have the right to do so and so"?. What he should
say is "I want the community, the law or the government to give me this
right." It clearly depends on political power. The whims of those who have
the political power and the accidents of the political processes will
determine what rights they will bestow and what duties they will expect.
These may have no relationship to either human nature or the rest of the
environment. They may be confined to a particular society or even only to a
particular group. Nor are the rights sufficiently comprehensive. They refer
only to social interactions. The pollution, wastage and adulteration
produced by industry, for instance, takes place without considering the
world on which human beings depend. Organization takes place without
considering the social or psychological welfare of those involved.
Ideologies are constructed without regard to human nature and its
interaction with reality. Apart from this, there are a great number of other
factors and attitudes of mind which affect or even neutralize these rights.
Rights, duties and constraints arise in three possible ways:-
(a) Natural rights arise from (i) the faculties and capabilities people have
(ii) the circumstances in which they find themselves (iii) the efforts they
make. If a person is unable to think correctly or lacks a particular skill
or motive, or makes no efforts, or the environment makes certain actions
impossible then no amount of law can produce these. On the other hand if he
has the capabilities, means and opportunities then he can do whatever he
wants or his own sense of duties dictates regardless of others.
(b) The community bestows certain rights and duties on the individuals
living in it through its customs, cultures and ideas. These are modified by
the three interacting factors:- (i) The arising of leaders and teachers who
affect behaviour, motivations and ideas. (ii) The nature of the people who
accept these. (iii) The physical environment, both natural and man-made. In
so far as the community provides the stimulation and facilities for
education, health, law and industry it also modifies the first source of
rights, namely human capabilities, incentives and the environment.
(c) The State, its government or those who have the power bestow the rights,
constraints and duties. This depends partly on:- (i) The nature of those in
power (ii) The nature of the community which bestows the power, (iii) The
nature of the organization.
It is not difficult to see that all these are inter-dependent and that they
depend ultimately on the laws and forces of nature, the evolutionary and
historical process, and can, therefore, be said to arise from Allah. But the
above are mostly sub-conscious and indirect.
(d) Allah has also sent direct guidance in the Quran which can be
consciously applied.
A great number of such Rules are mentioned in the Quran. They may be called
The Islamic Bill of Conduct. The significance of these only become obvious
according to their relevance to the contemporary situation. Therefore, only
a selection is given here. There may be many others, which will only become
significant in other conditions of life. They are to be applied to both
personal and public behaviour. It is no good trying to convince a Muslim
that these precepts apply to religion and not to politics, commerce and
culture. There is no such distinction. Any one who tries to compartmentalize
his life in this way causes his own disintegration.
>From the Islamic point of view, Human Rights come from Allah and this
justifies them. Rights mean the freedom from oppression (2:191), the
flouting of the powers and potentialities placed by Allah in man. This has a
positive and a negative aspect. It implies:- (1) That a person should have
the freedom (a) to exercise and enhance self-determination, (b) to benefit
and fulfil himself, (c) to exercise and enhance his abilities to do so (d)
to obtain help from others. (2) Self-determination also means that external
(a) compulsions and (b) restrictions are reduced, (c) there is no
deprivation of the means of self-fulfilment (d) nothing is done to a person
against his will i.e. without discussion, agreement and consent. (3) The
rights refer to what is good and not to evil. A person who does harm to
himself will create something which does harm to others and to the
environment on which humanity is dependent, and vice versa. These rights are
restricted by the duty to observe the same rights in others and to the
welfare of the environment. This is not the idea of Rights in the West.
Some of the important Imperatives mentioned in the Quran upon which a
society should be based can be listed and described as follows. It is not an
exhaustive list. They should be regarded as being inter-dependent and not
mutually exclusive or separate.
1. The right to Life -
"Slay not your children, fearing a fall to poverty. We shall provide for hem
and for you... and slay not the life that Allah has forbidden save with
right. Whoso is slain wrongfully, We have given power unto his heir, but let
him not commit excess in slaying. Lo! he will be helped." 17:31,33
"Retaliation is prescribed for you in the matter of murder." 2:178
"Whosoever slays a soul not to retaliate for a soul slain, nor for
corruption done in the land, should be as if he had slain all mankind. And
whosoever saves the life of one, it shall be as if he had saved the life of
all mankind" 5:32
Note: The Old Testament simply says: Thou shalt not kill. This seems to
imply that the life of the individual is an absolute value. The Hebrews,
nevertheless, engaged in war. Islam, however, recognizes that life has a
value relative to some greater value, the good of the community, for
instance or the good of the evolutional process.
2. Equality -
Islam recognizes no distinction of colour, race, nationality, creed, rank or
wealth. Equality before the judgment of Allah and the Law is incorporated in
the idea that the whole human race is one family descended from a single
soul. It does, however, recognize differences in ability, character and
social position.
" O mankind! Be careful of your duty to your Lord Who created you from a
single soul and from it created its mate and from the twain has spread
abroad a multitude of men and women. Be careful of your duty towards Allah
in Whom you claim your rights of one another, and towards the wombs that
bore you. Lo! Allah is a Watcher over you." 4:1
3. Freedom -
"There is no compulsion in religion. The right direction is henceforth
distinct from error." 2:25
".. Persecution is worse than slaughter.." 2:191
"And what will convey unto you what the Ascent is - It is to free a slave,
and to feed in the day of need an orphan near of kin, or some poor wretch in
misery, and to be of those who believe and exhort one another to pity."
90:12-17
" Say: Who hath forbidden the adornment of Allah which He hath brought forth
for His servants, and good things of His providing?..My Lord forbids only
indecencies, such of them as are apparent and such as are within, and sin
and wrongful oppression, and that ye associate with Allah that for which no
warrant hath been revealed, and that which ye tell concerning Allah that
which ye know not." 7:32-33
As in other things freedom applies to economic, social and political as well
as to psychological states. Freedom from superstition, ignorance, illusion
and inner compulsions is even more important. It is not only a person's
right but also an obligation to give it to others. Freedom includes not just
the freedom to obtain appropriate knowledge, character and abilities but the
obligation to do so. There can be no freedom without knowledge, ability and
proper motivation. Freedom is limited by the constraints of morality, inner
and outer. The Law does not define what is allowed but only what is not
allowed. Everything else is allowed. The reverse is oppression.
4. Brotherhood -
Brotherhood means love, sharing, mutual support, forgiveness help and peace
making.
"The believers are naught else than brothers. Therefore make peace between
your brethren and observe your duty to Allah that haply ye may obtain
mercy." 49:10
"..And remember Allah's favour unto you; how you were enemies and He made
friendship between your hearts so that you became brothers by His grace; and
how you were upon the brink of an abyss of fire, and He did save you from
it. Thus Allah makes clear His revelations unto you that haply you may be
guided, and there may spring from you a nation who invite to goodness, and
enjoin right conduct and forbid indecency. Such are they who are
successful." 3:105-106
5. Justice - Justice has three aspects -
(a) The Principle of Equivalence - That the consequences of an act, the
punishment or reward, should be equivalent to the act.
(b) The Principle of Equality -That all actions that are similar should be
similarly treated and dissimilar ones should be treated according to their
dissimilarities. It does not imply that people are equal in their qualities
or talents. The Political cry for equality really refers to Justice.
(c) The Principle of Self-determination - The consent of the individual is
required in a transaction. If a person gives away something there is no
injustice, but if it is taken away from him, then we have injustice.
"O ye who believe! Be staunch in justice, witnesses for Allah, even though
it be against yourselves or your parents or your kindred, whether it be a
rich man or a poor man, for Allah is nearer unto both. So follow not passion
lest ye lapse from truth." 4:135
"O ye who believe! Be steadfast witnesses for Allah in equity, and let not
hatred of any people seduce you that ye deal not justly. Deal justly, that
is nearer to your duty. Observe your duty to Allah. Lo! Allah is informed of
what you do." 5:8
"And covet not a thing in which Allah hath made some of you excel others.
Unto men a fortune which they have earned, and unto women a fortune which
they have earned. Envy not one another but ask Allah for His bounty." 4:32
"No laden soul shall bear another's burden and that man hath only that for
which he makes effort, and that his effort shall be seen." 53:38-40
This refers to the Divine Judgment, but the Justice of Allah is obviously
the ideal to which man must also strive.
6. Respect for person -
"He (Allah) it is who has placed you as a vicegerent of the earth and has
exalted some of you in rank above others, that He may try you by that which
He has given you." 6:166
"Let not a folk deride a folk who may be better off than they are, nor let
women deride women who may be better off than they are; neither defame one
another, nor insult one another by names. Bad is the name of lewdness after
faith. And whoever turns not in repentance such are evil doers. On you who
believe: shun much suspicion, for certainly some suspicion is a crime. And
spy not, neither backbite one another. Would you love to eat the flesh of
your dead brother? You abhor the one so abhor the other. And keep your duty
to Allah. Lo! Allah is relenting , merciful." 49:11-12
7. Retaliation -
Connected with justice is the right to self-defense and retaliation.
"Fight in the way of Allah against those who fight against you, but begin
not hostilities. Lo! Allah loves not aggressors....persecution is worse than
slaughter." 2:190-191
"And those who, when an injury is done to them, defend themselves. The
recompense for an injury is an injury the like thereof. But whosoever
pardons and makes reconciliation, his wage is the affair of Allah, for Allah
loves not wrongdoers. And whosoever defends himself after he has suffered
wrong - for such there is no blame. The blame is only against those who
oppress mankind, and wrongfully rebel in the earth. For such there is a
painful doom. And verily whoso is patient and forgives - lo! that verily is
the steadfast heart of things." 42:39-43
Retaliation is prescribed but not aggression. This also includes
provocation, a favorite political device which excuses aggression. But
people have the right to protect themselves and their interests. Oppression
must be opposed. Though life is sacred, it has a purpose. When this purpose
is negated then life ceases to have a meaning. Life can, therefore, be
legitimately sacrificed to protect the goal, but only if it is a legitimate
goal.
8. Personal Responsibility and Accountability -
Here, too, as elsewhere, it is necessary to remind ourselves that
self-determination is not only a person's right but it is an obligation to
respect this right in others.
"O ye who believe! Ye have charge of your own souls. He who errs cannot
injure you if you are rightly guided. Unto Allah ye will all return, and He
will inform you of what ye used to do." 5:105
9. Social Responsibility-
Human beings are interdependent. It is not only the case that the thoughts,
feelings and actions of each will affect others directly, but they also
affect each other by setting examples and creating conditions of life which
facilitate, encourage or discourage good or evil. It is, therefore, the duty
of each to not only to do good themselves but to encourage others to do so
and provide conditions which encourages such actions. There are, in fact, no
private thoughts or actions since by modifying himself, a person affects his
behaviour and its affects on others. They in turn react and this affects the
first person.
"And there may spring from you a nation who invite to goodness, and enjoin
right conduct and forbid indecency. Such are they who are successful." 3:104
"They believe in Allah and the Last Day, and enjoin right conduct and forbid
indecency, and vie with one another in good works. They are the righteous."
3:114
10. Ecological responsibility - This is incorporated in the notion of
vicegerency.
"Work not confusion in the earth after the fair ordering thereof, and call
on Him in fear and hope." 7:56
11. The right to Self-fulfillment -
"O ye who believe! Forbid not the good things that Allah hath made lawful
for you, and transgress not. Lo! Allah loves not transgressors." 5:87
"Squander not your wealth among yourselves in vanity, except in trade by
mutual consent.." 4:29
The possibility of Self-fulfillment is increased if economy of use is
practiced.
12. Tolerance -
Respect for other faiths, beliefs and opinions.
"Revile not those unto whom they pray besides Allah lest they wrongfully
revile Allah through ignorance. Thus unto every nation have We made their
deeds seem fair. Then unto their Lord is their return, and He will tell them
what they used to do." 6:109
"And when you see those who meddle with Our Revelations, withdraw from them
until they meddle with another topic. And if the devil causes you to forget,
sit not, after the remembrance, with the congregation of wrong-doers. Those
who ward off evil are not accountable for them in anything, but the Reminder
must be given them that haply they, too, may ward off evil. And forsake
those who take their religion for a pastime and a jest, and whom the life of
the world beguiles. Remind mankind, hereby lest a soul be destroyed by what
it earns." 6:68-70
"And be thou upright as thou art commanded, and follow not their lusts, but
say: I believe in whatever Scripture Allah hath sent down, and I am
commanded to be just among you. Allah is our Lord and your Lord. Unto us our
works and unto you your works; no argument between us and you. Allah will
bring us together, and unto Him is the journeying." 42:15
"Say: O disbelievers! I worship not that which ye worship; nor worship ye
that which I worship. And I shall not worship that which ye worship. Nor
will ye worship that which I worship. Unto you your religion, and unto me my
religion." 109:1-6
13. Obedience to Authority -
"O ye who believe! Obey Allah, and obey the messenger and those of you who
are in authority; and if you have a dispute concerning any matter, refer it
to Allah and the messenger if ye are in truth believers in Allah and the
Last Day. That is better and more seemly in the end." 4:59
"Whoso obeys Allah and the messenger, they are with those whom Allah hath
shown favour, of the Prophets and the saints and the martyrs and the
righteous. The best of company are they." 4:69
"Whoso obeys the messenger obeys Allah, and We have not sent thee (Muhammad)
as a warder over them." 6:80
"Obey not him whose heart We have made heedless of Our remembrance, who
follows his own lust and whose case has been abandoned." 18:29
Obedience is part of Submission (Islam). Social discipline is essential.
Note, however, that obedience is required only while the authorities are
righteous and obey Allah. Authority is not imposed by force, but should be
something accepted by the individual for his own and the social good,
provided that affairs have been so arranged that the most able and noble of
the people have been placed in authority. This always requires the consent
of the people. In the Western Democracies where everyone is considered to be
factually equal, authority can only be maintained by force. Islamic
obedience to authority would then seem to be undemocratic. There is, of
course, no doubt that in most Islamic countries unscrupulous people have
assumed power by taking advantage of this obedience, and that they maintain
their power through a tyranny. But this is due to the degenerate state of
the people themselves. They get what they deserve. Protest, opposition and
disobedience against tyranny and oppression is a fundamental right in Islam.
Abu Bakr, who succeeded the Prophet said in his first address :-
" Cooperate with me when I am right but correct me when I commit error; obey
me so long as I follow the commandments of Allah and His Prophet; but turn
away from me when I deviate."
Part 2
14. Consultation -
Human affairs should be regulated not by dictatorship and compulsion but
through consultation and mutual agreements.
"..if thou hadst been stern and fierce of heart they would have dispersed
from around you. So pardon them and ask forgiveness for them and consult
with them upon the conduct of affairs." 3:159
"...and whose affairs are a matter of counsel..." 42:38
15. Respect for Living things -
"There is not an animal in the earth, nor a creature flying on two wings,
but they are communities like you. We have neglected nothing in the Book.
Then unto their Lord they will be gathered." 6:38
The practice of caging animals for entertainment, hunting them for sport or
vanities, and other kinds of cruelty must be considered very barbaric
practices to be thoroughly condemned. The slaughtering of animals for food
is justified, and nature is witness to this, but it must be done by human
beings with reverence and minimum cruelty.
16. Correct motives -
" Lo! My service and my sacrifice and my living and my dying are for Allah,
Lord of the Worlds." 6:163
"Say: If it be that your fathers, your sons, your brothers, your mates or
your kindred, the wealth that you have gained, the commerce in which you
fear a decline, or the dwellings in which you delight, are dearer to you
than Allah or His Messenger or the striving in His cause, then wait until
Allah brings about His decision, and Allah guides not the rebellious." 9:24
This can be called Objective Behaviour. All other kinds of behaviour are
ultimately purposeless since it is not possible to go against nature without
self-destruction.
17. Impartiality -
"O you who believe! Be staunch in justice, witnesses for Allah, even though
it be against yourselves or your parents or your kindred, whether it be the
case of a rich man or poor man." 4:135
18. Truth and Objectivity -
"Proofs have come to you from your Lord, so whoso sees, it is for his own
good, and whoso is blind is blind to his own hurt." 6:105
"Truth hath come and falsehood hath vanished away. Lo! falsehood is ever
bound to vanish."" 17:81
"Shun the filth of idols and shun lying speech." 22:30
"And who does greater wrong than he who tells a lie against Allah, and
denies the truth when it reaches him." 39:32
"O ye who believe! Guard your duty to Allah, and speak words straight to the
point." 33:70
".. that Allah may reward true men for their truth, and punish the
hypocrites if He will, or relent towards them if He will." 33:24
"O man, follow not that whereof thou hast no knowledge. Lo! the hearing and
the sight and the heart - of each of these it will be asked to give an
account." 17:36
"O people of the Scriptures! Stress not in your religion other than the
truth, and follow not the vain desires of folk who erred of old and led many
astray, and erred from a lain road." 5:77
"O you who believe! Be careful of your duty to Allah and speak straight to
the point. " 33:70
"Confound not truth with falsehood, nor knowingly conceal the truth." 2:42
This is particularly important for journalists, politicians, businessmen and
others who inform or influence the public. It is, of course, possible to be
wrong sincerely. But a person ought to admit that he is speculating,
guessing or merely expressing an opinion. Truth may be distorted by
deliberately selecting only some facts while neglecting or even suppressing
others. Many religious fanatics exaggerate and make false claims.
Scientists, too, are known to make assertions for which they have no
evidence. Numerous books have been written under the principle of freedom of
speech and publishing containing deliberate lies. This cannot be allowed.
19. Self-sacrifice -
"Ye will not attain piety until ye expend of that which ye love." 3:92
20. Peace making -
"The believers are naught else than brothers. Therefore make peace between
your brethren and observe your duty to Allah that haply ye may obtain
mercy." 49:10
"There is no good in much of their secret conferences save in him who
enjoins charity and kindness and peace-making among the people." 4:114
21. Unity and cooperation -
"And hold fast, all of you together, to the cable of Allah, and do not
separate.." 3:103
22. Competition -
"And each one hath a goal towards which he turns: so vie with one another in
good works.." 2:148
"And vie with one another for forgiveness from your Lord...those who spend
of that which Allah hath given them in ease and adversity, those who control
their wrath and are forgiving toward mankind; Allah loves the good." 3:134
Though competition is recommended it is confined to what is good. It does
not refer to self-aggrandizement or selfishness which flouts the needs of
others. It is possible, for instance, to gain advantages not merely by
excelling but also by sabotaging, harming or repressing others. Competition
in the West often consists of secrecy, unethical and even criminal
activities. The result is a condition worse than in the jungle where members
of the same species do not eat each other. It creates great insecurity,
anxiety, stress, aggression and violence. It also leads to deprivation,
injustice and greed. This is not the kind of competition recommended in
Islam.
23. Compassion and Generosity -
"The payment of an ill-deed is an ill the like thereof. But whosoever
pardons and amends, his wage is the affair of Allah. Lo! He loves not
wrongdoers. And whoso defends himself after he hath suffered wrong - for
such there is no blame. The blame is only against those who oppress mankind,
and wrongfully rebel in the earth. For such there is a painful doom. And
verily whoso is patient and forgives - Lo! That verily is the steadfast
heart of things." 42:40-43
"Keep to forgiveness and enjoin kindness, and turn away from the ignorant."
7:199
"Repel evil with that which is better" 23:96
"...And when they are angry, forgive..." 42:3
"Those who spend their wealth for the cause of Allah and afterwards make no
reproach and injury to follow that which they have spent, their reward is
with their Lord, and there shall no fear come upon them, neither shall they
grieve. A kind word with forgiveness is better than alms giving followed by
injury." 2:262-263
"If you publish your charity, it is well, but if you hide it, and give it to
the poor, it will be better for you, and will atone for some of your
ill-deeds. Allah is informed of what you do." 2:271
"Those who spend their wealth by night and day, by stealth and openly,
verily their reward is with their Lord.." 2:274
"And feed, for love of Him, the needy , the orphan and the prisoner, saying:
We feed you, for the sake of Allah only. We wish no reward or thanks from
you." 76:8-9
Though retaliation against a wrong is allowed, generosity has greater value.
Generosity has not only a spiritual value, but has a social and political
value. There is little doubt that most of the conflicts, wars and unrest are
caused by poverty, deprivation and inequality of wealth.
24. Spying and Privacy -
"Shun much suspicion; for Lo! Some suspicion is crime. And spy not, neither
backbite one another." 49:12
25. Integrity -
(a) Of Person -
"Forsake the outwardness of sin and the inwardness thereof. Lo! Those who
garner sin will be awarded that which they have earned." 6:121
(b) Of Action -
"It is most hateful in the sight of Allah that ye say that which ye do not."
61:3
(c) Of Speech -
"Guard your duty to Allah and speak straight to the point." 33:70
Politicians, specially, need to take note of all these. Correct speech and
outer actions are not sufficient. The motives, thoughts, and feelings must
also be correct and appropriate. But it is not sufficient to say that the
outer does not matter as long as the heart is in the right place or the
intentions were good. We live in a society and affect others. We must ensure
that we have the correct knowledge and ability to do good and carry out good
intentions. Justice must not only be done but also seen to be done.
Conventions should not be flouted unnecessarily.
26. Criterion of Judgment -
(a) Excellence -
"We have made you male and female, and have made you nations and tribes that
ye may know one another. Lo! The noblest of you is the one who is best in
conduct." 49:13
(b) Nature of Success and Failure -
"He indeed is successful who causes it (the soul) to grow, and he indeed is
a failure who stunts it." 91:9-10
(c) Nature of Good and Evil -
"Whatever good befalls thee (O man), it is from Allah, and whatever of ill
befalls thee it is from thyself." 4:79
"Allah wrongs not mankind in anything, but mankind wrong themselves." 10:45
27. Freedom of Information, Evasion & Secrecy -
"There is no good in much of their secret conferences save in him who
enjoins charity and kindness and peace-making among the people." 4:114
"Guard your duty to Allah, and speak words straight to the point.." 33:70
"Why say ye that which ye do not? It is most hateful in the sight of Allah
that ye say that which ye do not." 61:2-3
Under this heading we should also consider all kinds of prevarication,
circumlocution, partial and selective truths, evasion, insincerity, things
which are loved by politicians and journalists. Everything which constitutes
hiding of truth and is designed to propagate ignorance.
28. Stability -
People should not be governed by the vicissitudes of life, but build
something more stable within themselves. Both fortune and adversity are
temporary conditions which will pass away, and we can benefit from both..
"Naught of disaster befalls in the earth or in yourselves but it is in a
Book before We bring it into being ....that ye grieve not for the sake of
that which hath escaped you, nor yet exult because of that which hath been
given. Allah loves not prideful boasters." 57:22-23
29. Faith and Doubt -
"It may happen that you hate a thing which is good for you, and it may
happen that you love a thing which is bad for you. Allah knows, you know
not." 2:216
"Those who ruin their own souls will not believe." 6:12
"It is not the purpose of Allah to let you know the unseen. But Allah
chooses of His messengers who He will to receive knowledge thereof. So
believe in Allah and His messengers. If ye believe and ward off evil yours
will be a vast reward." 3:179
"Allah is the protecting friend of those who believe. He brings them out of
darkness into light. As for those who disbelieve, their patrons are false
deities. They bring them out of light into darkness." 2:257
"And those who look not for for a meeting with Us say: Why are angels not
sent down to us and why do we not see our Lord? Assuredly they think too
highly of themselves and are scornful with great pride." 25:21
The Islamic argument may be given as follows:- Owing to our human
limitations, we cannot be certain of anything. We suffer from prejudices,
intellectual blindness, superstitions and illusions. This is why we need
faith in Allah, the Ultimate Reality, Who by definition knows everything.
Doubt, it is said, is the beginning of wisdom. But no action can be based on
doubt. It leads nowhere. The doubt required by Islam is in ones own
infallibility, while faith has to be placed in the ultimate goodness of
reality. Behaviour should be governed by an objective purpose.
Self-confidence, without which nothing can be achieved, is based on faith.
30. Balance - This has three aspects:-
(a) There are standards against which all things should be measured.
(b) Every situation is a balance between opposite factors. The middle way is
the best. Excesses in either direction are bad.
(c) A human being is not judged by the evil he does or the good he does, but
the balance between the two.
"Allah it is who hath revealed the Scripture with truth, and the Balance."
42:17
"We verily sent our messengers with clear proofs, and revealed with them the
Scripture and the Balance, that mankind may observe right measure." 57:25
"..and He hath set the measure, that ye exceed not the measure, but observe
the measure strictly, nor fall short thereof." 55:7-8
"Thus have We made you a community justly balanced, that ye might be
witnesses over the nations..." 2:143
31. Self-discipline and Restraint -
"We have revealed unto you raiments to conceal your shame, and splendid
vesture, but the raiment of restraint from evil, that is best." 7:26
"Restrain thyself along with those who cry unto their Lord morn and evening,
seeking His Countenance, and let not your eyes overlook them, desiring the
pomp of the life of this world, and obey not him whose heart We have made
heedless of Our remembrance, who follows his own lust and whose case has
been abandoned." 18:29
"Nay, but those who do wrong follow their own lusts without knowledge."
30:29
"Repel evil with that which is better. We are best Aware of that which ye
allege." 23:96
"The good deed and the evil deed are not alike. Repel the evil deed with one
that is better, then he, between whom and thee there was hatred will become
as though he was a friend. But none is granted it save those who are
steadfast - none but persons of great happiness." 41:34-35
"So keep your duty to Allah as best as you can, and listen, and obey, and
spend; that is better for your souls. And whoso is saved from his own greed,
such are the successful." 64:16
32. Trust -
There are three aspects to this:- (1) We accept that there are certain Laws
and regularities in nature whereby certain causes produce certain specific
effects. We act and have to act in the hope that our actions will have the
desired effect. (2) But a situation is complex. In so far as our knowledge
is limited every thing we do carries a risk. We have the obligation to
obtain all relevant knowledge to reduce the risk. But unless we know
everything, which is impossible, there is always the possibility that some
factor from outside the sphere of our knowledge will enter into our sphere
of action and cause unpredictable changes. We are asked to strive for what
is good and to trust in Allah. That is, to accept that Reality is so
organized that nothing can happen in it which is not consistent. It does not
mean that we will get what we desire. It implies that if events should not
turn out as we wished then we recognize that this was also for the best, not
subjectively, but objectively speaking. (3) But it also implies the
acceptance of Allah's guidance - to avoid what is forbidden and do what is
required of us regardless of consequences. It is particularly noticeable in
politicians that they will not do what is right but calculate what
consequences their actions will have regardless of the fact that these are
unpredictable and that the evil which they do has its own consequences as
the state of international politics shows.
Three kinds of trust should be noted:- (a) Trust in inner guidance. (b)
Trust in the harmony of the universe. (b) Trust in the outcome of actions.
"There is no god save Him. In Allah, therefore, let believers put their
trust." 64:13
"Lo! None despairs of the Spirit of Allah save disbelieving folk." 12:87
"Say: He is the Beneficent. In Him we believe and in Him we put our trust.
And ye will soon know who it is that is in error manifest." 67:29
"Those who say: Our Lord is Allah, and thereafter walk aright, there shall
no fear come upon them neither shall they grieve." 46:13
"Set thy purpose for religion as a man upright by nature - the nature made
by Allah in which he has been created. There is no altering the laws of
Allah's creation." 30:30
33. Usury -
"Those who swallow usury cannot rise up save as he who arises whom the devil
hath prostrated by his touch. That is because they say: Trade is just like
usury; whereas Allah permits trade and forbids usury...Allah hath blighted
usury and made charity fruitful. Allah loves not the impious and guilty"
2:275, 276
Some commentators pretend that this does not apply to business credit but
only to personal relationships. But the verse makes it clear that there is a
difference between commerce and usury. Usury is forbidden because it
contradicts the principle of charity. In trade there is a fair exchange
between people. This is not the case with Usury. The result must inevitably
be economic disruption. If charity is regarded as a kind of exchange -
material goods for social or spiritual advantages, then Usury, like theft,
exchanges the social and spiritual advantages for material ones. Usury does
not only apply to money, but also to taking advantage of someone's needs or
obligations to extract some advantage for oneself.
34. Hoarding -
"And let not those who hoard up that which Allah hath bestowed upon them of
His bounty think that it is better for them. Nay, it is worse for them."
3:180
"Allah loves not prideful boasters who hoard and who enjoin upon the people
avarice." 57:23-24
"Those who spend their wealth by night and day, by stealth and openly,
verily their reward is with their Lord." 2:274
"And they ask thee what they ought to spend. Say: That which is surplus."
2:219
One can, of course, hoard not only goods, but also money, talents,
opportunities, affection etc.
35. Squandering -
"Give the kinsman his due, and the needy, and the wayfarer, and squander not
in wantonness. Lo! The squanderers were ever brothers of the devils."
"And those who, when they spend, are neither prodigal nor grudging; and
there is ever a firm station between the two." 25:67
"Squander not your wealth among yourselves in vanity. But let there be trade
by mutual consent." 4:29
"Give the kinsman his due, and the needy, and the wayfarer, and squander not
your wealth in wantonness." 17:26
"And those who, when they spend, are neither prodigal nor grudging; and
there is ever a firm station between the two." 25:67
36. Futilities -
"They ask thee about intoxicants and gambling. Say: In them is great sin and
some utility for men. But the sin is greater than their usefulness." 2:219
"O ye who believe! Intoxicants and gambling and idols and divining arrows
are only an abomination of Satan's handiwork. Leave it aside in order that
ye may succeed. Satan seeks only to cast among you enmity and hatred by
means of strong drink and gambling, and turn you from the remembrance of
Allah.." 5:90-91
Gambling has two aspects, (a) obtaining something for nothing (b) taking
risks. The word used in the Quran is 'maisir', which has the first meaning.
Speculation on the stock exchange should be included here.
37. Promises & Agreements-
"Why say you that which you do not? It is most hateful in the sight of Allah
that you say that which you do not." 61:2-3
"Make not your oaths a deceit between you, lest a foot should slip after
being firmly planted and you should taste of evil forasmuch as you debarred
men from the way of Allah." 16:94
"Make not Allah, by your oaths, a hindrance to your being righteous and
observing your duty unto Him and making peace among mankind.... Allah will
not take you to task for that which is unintentional in your oaths. But He
will take you to task for that which your hearts have generated." 2:224-225
"....and those who keep their pledges and their covenant, and those who
stand by their testimonies..." 70:32-33 See also :- 2:177 5:1 9:7-10 23:8
"Betray not Allah and His messenger, nor knowingly betray your trusts." 8:27
38. Envy -
"And covet not the thing in which Allah hath made some of you to excel
others. Unto men a fortune from what they have earned, and unto women a
fortune from that which they have earned. But ask Allah for His bounty. Lo!
Allah is ever Knower of all things." 4:32
The reference here is not only to wealth, but also to circumstances, social
privileges, talents and physical and psychological qualities. We ought not
try to be like someone else. Women should not try to be like men and vice
versa. The situation we are in contain all the opportunities and challenges
we require. They define our function. Imitation is not only ineffective but
self-destructive. Envy is also the cause of many social conflicts and
anomalies. This does not, however, mean that we should not strive to improve
the talents and assets we have. We should always be ourselves and develop
our inherent potentialities.
39. Priorities-
"Wealth and children are an ornament of the life in the world. But good
deeds which endure are better in thy Lord's sight for reward, and better in
respect of hope." 18: 47
"And purchase not a small gain at the price of Allah's covenant. Lo! that
which Allah has is better for you, if you did but know. That which you have
wastes away, and that which Allah has remains. And verily We shall pay those
who are steadfast a recompense in proportion to the best of what they used
to do. Whoever goes right, whether male or female, and is a believer, them
We shall verily quicken with good life, and We shall pay them a recompense
in proportion to the best of what they used to do." 16: 95-97
"He is, indeed, successful who causes it ( the soul ) to grow, and he is,
indeed, a failure who stunts it." 91: 9-10
40. Humility-
"And walk not in the earth exultant. Lo! You cannot rend the earth, nor can
you stretch to the height of the hills." 17: 36
"Turn not your cheek in scorn towards people, nor walk with pertness in the
land. Allah loves not the braggart and the boaster. Be modest in your
bearing and subdue your voice. Lo! the harshest of all voices is the voice
of the ass." 31:18-19
"I shall turn away from My revelations those who magnify themselves
wrongfully in the earth..." 7:146
41.Trusteeship-
" Believe in Allah and His messenger, and spend of that whereof He has made
you trustees; such of you as believe and spend right, theirs will be a great
reward." 57:7
The wealth, power and position which a person has, as well as his talents
and faculties are regarded, not as the property of the individual, but
something entrusted to him by Allah, which he must use on Allah's behalf.
They can be given or taken away by Allah, and indeed, man is born without
them and loses them on death. This idea differs both from Capitalism and
Communism and makes Islam incompatible with both. There is little doubt that
most of the conflicts and wars are due to the notion of property and the
desire to possess.
42. Chastity-
" O mankind! Be careful of your duty to your Lord Who created you from a
single soul and from it created its mate and from the two has spread abroad
a multitude of men and women. Be careful of your duty towards Allah in Whom
you claim your rights of one another, and towards the wombs that bare you."
4:1
" You proceed from one another, so wed them by permission of their folk and
give to hem their portions in kindness, they being honest, not debauched nor
of loose conduct." 4:24
" And come not near adultery. Lo! it is an abomination and an evil way."
17:32
For some strange reason the rights and duties of sexual fidelity and purity
are not recognized in Western laws. Yet it constitutes the main element in
the relationship between the sexes, between the generations and is
intimately connected with life itself, not merely that of the individual but
the whole human race. It is as if the law ignores the fact that human beings
are of two interdependent types and that procreation and rearing of children
is an essential part of human life and of self-fulfillment. We must regard
this attitude as particularly primitive, unintelligent, and animal like.
Note that the verse forbidding adultery (17:32) is part of the section
forbidding murder (17:31-33). Thus sexual fidelity is related to life, which
also depends on sex.
The principles which govern all aspects of Islam are the following:-
(1) That Allah is the supreme authority. This implies the principles of (2)
Unity, (3) Objectivity, (4) Responsibility (the notion of Vicegerency must
apply), (5) Trusteeship (that human beings do not own property or their
talents and opportunities, but these are entrusted to them) (6) the goal of
Psychological Development, (7) the Public Interest, (8) the need for
Consultation and consensus, (9) the need for Divine Guidance, (10)
Legitimate Authority - it is exercised on behalf of Allah, (11) the correct
application of human faculties and (12) the possibility of receiving and
applying Inspiration.
----------<O>----------
--
H. S. Aziz
"The Alternative Way" at
www.altway.freeuk.com
Dr. Christoph Heger
With regard to my comment that
> > It's no news that Islamic sharia is basically at odds with Human
> > Rights, especially the Human Rights of religious liberty,
> > gender equality and freedom of expression.
Saqib Virk in an contribution of his of 30 Oct 2001 23:40:35 GMT meant:
> It's no news that Dr. Heger will say just about anything in an attempt to
> malign Islam.
Gotthold Ephraim Lessing: "It is an obligaton against the good to
degrade the evil."
> Islamic law is fair and just.
I very much doubt that. At least Islamic Sharia Law is undoubtedly at
odds with Human Rights.
> Any legitimate complaints about Islamic law will always be about Muslims
> creating laws that go against the dictates of the Quran.
That is another item, whether Sharia Law is in accordance with the Koran
or not. It hardly will faze those who have the misfortune to live under
Sharia Law.
Kind regards,
Christoph Heger
Saqib Virk
"asri" <hor_n...@ifrance.com> wrote in message
news:9ro4hq$61t$1...@samba.rahul.net...
> The right to change religion is guaranteed by UN Human Rights
> Chart of 1948. In shari3a, it's called apostasy and deserve death
> according to many ahadith in Bukhari's and Muslim's sahihs!
SV
Unfortunately this is a common misunderstanding prevalent with too many
Muslims. I have addressed this issue in the past and most recently with Mr.
Mahdi. I will reply to his remarks which I left alone when last we spoke. It
is, I believe, a thorough response to the question of apostasy and its
penalties which leaves no room for those who advocate killing such
apostates.
"Mahdi Muhammad" <sri_aw...@hotmail.com> wrote in message
news:9llvk0$efm$1...@samba.rahul.net...
> Islam is based on Quran and Sunnah and not human desires and
misunderstandings.
SV
It is only human desire and misunderstanding that leads some Muslims to
imagine they ought to harm or kill those that leave Islam.
> The well-known Sahih Hadith where it says that
> "Whosoever changes his deen (Islam), kill him." This is in Bukhari
> and other authentic Hadith collections. Since you do not believe in
> Hadith, you want to negate an aspect of Islam.
SV
Why would you imagine I don't believe in Hadith?
> So this conversation we are having cannot go any further. If you decide
> to accept Hadith, then we can talk further.
SV
I accept Hadith and I will explain this matter to you, as I understand it. I
hope you will be convinced your belief is incorrect. Most religions possess
elements of a missionary character in that they start with an individual and
seek to persuade others of their truth and of the beneficial nature of the
values they propounds. Such religions must therefore stand for freedom of
conscience, including the freedom to change from one religion to another.
The universal message of Islam brooks no territorial or racial limitations
for participation and proclaims these freedoms unequivocally and
emphatically. Claiming, like all religions, to be based on truth it
naturally warns of the dire consequences that would follow from the
rejection or neglect of the values that it proclaims; but it leaves everyone
free to make his choice. Belief is a matter of conscience and conscience
cannot be compelled. The religion of Islam is concerned with the totality of
life, both here and hereafter. Islam, claims universality and seeks that the
rights, freedoms, duties set out and expounded in it should be accepted and
made effective everywhere in respect of everyone. The Quran invites, indeed
enjoins, reflection and the exercise of reason, understanding and judgment
at every step. Failure to do so counts as a serious default for which an
individual is accountable. It thus seeks to foster the development of these
faculties and actively promotes freedom of thought, opinion and expression.
It follows that everyone must be free to seek, receive and impart
information and ideas through any media and regardless of frontier. This is
essential so that knowledge may be fostered and ignorance dispelled. Only
those endowed with understanding will take heed says the Quran. Getting to
the matter at hand, it is impossible to argue the death penalty for
apostates, those that convert out of Islam, from the Quran. In the Quran the
apostate is threatened with punishment in the next world only. Muslims who
argue for execution of those who leave Islam will rarely if ever base their
arguments on the Quran because they know the Quran will not help them. They
are trapped in a medievalist mindset and seem to avoid the Quran whenever
possible.
Those who propose death for apostates lay a great deal of stress on the
hadith from Bukhari which states, "Whoever changes his religion, kill him."
It is seemingly the only real or solid proof such Muslims forward and the
death sentence for apostates is incorrectly derived from this hadith. First,
and most importantly, any hadith that contradicts the Quran is not
trustworthy. We should try to bring it into line with the Quran or ignore
it. The hadith in question is actually easy to bring in line with the Quran.
I believe that hadith is found twice in Sahih Bukhari, in two 'books'
dealing with apostates. They are called, "The Book of those who fight
(against the Muslims) from among the unbelievers and the apostates"' and
"The Book of calling to repentance of the enemies and the apostates and
fighting with them". Bukhari appears to have described apostates as fighters
or associates them with the enemies of Islam and the only refers to those
who apostate and join the enemy in fighting Islam. i.e.. Traitors during a
war. This is the only interpretation of the hadith that fits perfectly with
the Quran, in my opinion.
At a time when war was in progress between Muslims and the unbelievers, it
happened that a person left Islam, went over to the enemy and joined them in
fighting the Muslims. Such a person is treated as an enemy, not because they
left Islam, but because they have changed sides in a war. If an apostate
went over to a group of people who were not at war with the Muslims then
they were left alone. The Quran directly speaks about this situation.
"They wish that you should disbelieve as they have disbelieved, so that you
may become alike. Take not, therefore, friends from among them, until they
emigrate in the way of God. And if they turn away, then seize them and kill
them wherever you find them; and take no friend nor helper from among them;
Except those who are connected with a people between whom and you there is a
pact, or those who come to you, while their hearts shrink from fighting you
or fighting their own people. And if God had so pleased, HE could have given
them power against you, then they would have surely fought you. So, if they
keep aloof from you and fight you not, and make you an offer of peace, then
God has allowed you no way of aggression against them. " [Quran 4:89-90]
Quite simple. Read carefully and look closely. Muslims who reject Islam but
do not fight against the Muslims can not be touched. Any argument in favor
of executing those who reject Islam is nullified by the above passage. The
passage makes reference to apostates who are not active in fighting against
the Muslims and God states that He, "has allowed no way of aggression
against them." It is not the act of leaving Islam that makes one liable for
execution but the act of turning traitor to support those at war with the
Muslims. That is all the hadith refers to and nothing more.
There is a hadith in Bukhari's collection which tells of a desert nomad who
came to Prophet Muhammad(saws) and accepted Islam. He got sick and thinking
it was due to Islam told Muhammad(saws) to give him back his pledge and that
he didn't want to be a Muslim. The Prophet refused him and the man kept
asking and Muhammad(saws) kept refusing. Finally the man left. He was not
killed or punished in any way. Another hadith that speaks about a Christian
who accepted Islam and then went back to Christianity and he was not
punished. Also, there were some Jews who used to accept Islam, join the
Muslims and then leave, hoping to create confusion and draw Muslims away
with them. They lived in Medina under Muslim rule and were not punished for
apostasy and are spoken of both in the Quran and hadith.
"And a party of the People of the Book say, 'Declare your belief outwardly
in that which has been revealed unto the believers, in the early part of the
day, and disbelieve in the latter part of thereof; perchance they may
return.'" [Quran 3:72]
If death were the punishment for those leaving Islam would the Jews have
adopted this plan to undermine Islam?
Converting from Islam is not a crime. In the Quran it is only the
non-believers who threaten those that leave their religion. It was the
Pharaoh's law to give death to those who change their beliefs.
"Said he(Pharaoh): You believe in him(Moses) before I give you permission;
most surely he is the chief of you who taught you the magic, so you shall
know: certainly I will cut off your hands and your feet on opposite sides,
and certainly I will crucify you all." [Quran 26:49]
"And those who disbelieved said to their Messengers: We will most certainly
drive you forth from our land, or else you shall come back into our
religion..." [Quran 14:13]
"The chiefs, those who were proud from among his people said: We will most
certainly turn you out, O Shu'aib, and (also); those who believe with you,
from our town, or you shall come back to our faith. He said: What! though we
dislike (it)?" [Quran 7:88]
On the other hand the Quran is clear that Islam recognizes the right of
freedom of conscience and freedom of belief and that as far as one's
religious belief is concerned one is answerable to God alone. No man has the
right to punish another for his choice of belief. There is absolutely no
compulsion whatsoever in Islam and no punishment of any kind permitted in
the Holy Quran for apostasy.
"It is the truth from your Lord; wherefore let him who will believe and let
him who will disbelieve." [Quran 18:29]
"Surely We have revealed to you the Book with the truth for all mankind; so
whoever follows the right way, it is for his own soul and whoever errs, he
errs only to its detriment; and you are not a custodian over them." [Quran
39:41]
"And if thy Lord had enforced His Will, surely, all who are in the earth
would have believed together. Wilt you then force men to become believers?"
[Quran 10:99]
"And if God had enforced HIS will, they would not have set up gods with HIM.
And WE have not made thee a keeper over them, nor art thou over them a
guardian." [Quran 6:107]
"Admonish, therefore, for thou art but an admonisher; Thou art not appointed
a keeper over them. But whoever turns away and disbelieves, God will punish
him with the greatest punishment. Unto US, surely, is their return. Then,
surely, it is for US to call them to account." [Quran 88:22-26]
The punishment for the apostate is in Gods hands. There is no punishment man
is told to enforce. Mans faith will be judged by God, not by other men.
--
Wasalaam,
Saqib Virk
Saqib Virk
>> It's no news that Dr. Heger will say just about anything in an
>> attempt to malign Islam.
> Gotthold Ephraim Lessing: "It is an obligaton against the good to
> degrade the evil."
SV
I'm sure Osama agrees with that sentiment. You see, most often, those
engaged in advancing evil view their own actions as good.
> That is another item, whether Sharia Law is in accordance with the Koran
> or not. It hardly will faze those who have the misfortune to live under
> Sharia Law.
SV
There is no one sharia but I do concur that in most cases what passes for
sharia these days is an undeserved burden for most living under it.
--
Wasalaam,
Saqib Virk