Download The Role of the Holy Qur`an in Building Islamic Civilisation

The Role of the Holy
Qur’an in Building Islamic
Civilisation
His Eminence’s speech
at
The Muslim World Conference
on the occasion of the 1400th anniversary of
revealing the Holy Qur’an
Karachi, Pakistan
17–19 November 1967
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In the name of God,
the Most Gracious, the Most Merciful
All praise be to God, the Lord of all worlds. May God’s
peace and blessings be upon Prophet Muhammad, his
brother prophets and messengers and all those who
convey the call of truth after them to the Day of
Judgment.
Dear brothers and sisters, I am not exaggerating in any
way if I assert, at the beginning of my speech, a fact that
you all know, and that each objective, competent and
open-minded researcher, who undertakes a comparative
study, will reach. This fact is that there has been no
book, at any time, like the Holy Qur’an, which has been
the basis of intellectual and spiritual radiation for human
civilisation throughout history. Among its achievements
are the building of civilisation and the development of
various disciplines of knowledge and science. It is not
strange that Napoleon, Emperor of France, was
astonished at discovering that Islam conquered, through
mercy and guidance, half of the Old World in half a
century.
Had he studied the Holy Qur’an and its
meanings, he would not have been astonished, and his
wonder would have faded.
The Qur’anic method of cultivating the mind and purifying
the soul is the secret that Napoleon and others were
ignorant of. It is the secret that raised backward peoples,
saved them from ignorance and paganism, liberated them
from oppression and colonisation and joined them all as
brothers and sisters regardless of colour or otherwise.
Through the Qur’anic school that cares for mind and soul
until they reach wisdom and purity, many nations and
peoples of different ethnicities, languages and beliefs
turned into the best community ever raised for
humankind, unified in hopes and pains, in accordance
with the tradition of Prophet Muhammad (pbuh), who did
not speak of his own accord: ‘Believers are similar to one
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body in their love, sympathy and feeling for one another.
If one part of it feels pain, the whole body suffers from
fever and lack of sleep.’ Sahih Muslim.
If we look at the borders of the Muslim world, we find its
east at the remotest islands of Indonesia and its west at
the suburbs of Paris with the army led by Abdul Rahman
Al-Ghafiqi and at the walls of Vienna, which were
besieged by the Muslim army led by Muhammad Al-Fatih.
At a time when Islam covers two thirds of Africa with its
wings and raises the flag of the Holy Qur’an on the hills of
Siberia, we are surprised nowadays to find it penetrating
North America and implanting the Holy Qur’an in the
hearts of about 8 million African Americans out of 25
millions. They are so close to embracing Islam that they
only need some qualified and open-minded heralds, i.e.
callers in the true lively Qur’anic sense, to introduce this
religion to them.
Dear brothers and sisters, anyone who reflects on the
Muslim world with its widespread borders will indeed
discover that, were it not for the Holy Qur’an’s
extraordinary care for the mind and heart, great numbers
of people would not have embraced Islam, especially in
our modern time and particularly in America. Once I met
an American Muslim leader who told me that African
American Muslims have so far built tens of mosques in
northern America.
Whoever considers the need of humans for life sciences
and civilisation before the Holy Qur’an was revealed and
looks at the great achievements of the Muslim mind under
its care and guidance and the way this mind developed
by seeking knowledge and wisdom wherever they were;
and whoever reads the books of science and knowledge
such as medicine, chemistry, agriculture, astronomy,
philosophy and other disciplines written in the language of
the Qur’an, filled with the thoughts of its followers and
taught in the universities of Europe for about six
centuries; whoever considers and knows these facts will
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be certain the Qur’an had a great influence in developing
and reviving the human mind.
When people enjoy looking at the gardens of the Holy
Qur’an and reflect on its verses, their astonishment will
increase, especially when they consider the way Islam
creates harmony between faith and reason, and when
they recognise how it makes Islamic doctrine a living and
practical commitment made evident by advancements
and progress in civilisation. More surprisingly, and
distinctively from other religions, the Holy Qur’an makes
reflection on the universe and the quest for knowing the
laws of natural life a great and lofty kind of worship. This
feature is found exclusively in Islam where in its lush
gardens mind and soul, intellect and emotion, body and
soul, religion and state and the present and next life all
meet in harmony and coherence, and not in contradiction
or chaos.
Dear brothers and sisters, let us listen for a while to the
Holy Qur’an, which develops mental abilities and
motivates intellectual potential towards knowledge, understanding, science, strength, progress, happiness and
glory. It makes out of this motivation a daily prayer that
we perform for our Creator five times a day. Muslims, in
prayer, draw themselves closer to Allah by enriching their
intellect with different disciplines of knowledge. Where
does that happen? — During prayer, at the prayer niche,
where mind and soul meet in abundant purity, devotion
and humility. Almighty Allah says:
“Verily, in the creation of the heavens and the
earth, in the alternation of night and day, in
the ships that sail the sea with what benefits
people, in the water which God sends down
from the sky, and with which He revives a
land after its death, dispersing over it all
manners of creatures, and in the veering of
winds and clouds that are employed between
sky and earth, surely, there are signs for
people who understand.” T.Q., 2:164.
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Is not there, when a worshipper recites such a verse in
prayer, a motive to study the creation of heavens and to
seek knowledge of astronomy? Is not there, in such
verses, an urge for Muslims to seek knowledge of the
earth’s formation and a clear direction from the Holy
Qur’an to know the reasons for the change from night to
day? Does not this verse urge Muslims to study sea
transportation, the mechanism behind rain and its divine
natural laws, biology, and the system of wind movements
and the laws that govern it?
This divine revelation urges humans to reflect on these
universal systems and asks worshippers to move their
minds and intellect from studying the universe and its
marvellous laws to the intellectual and scientific search to
know its Creator. Is not this an urging from the Holy
Qur’an, in every prayer, to seek knowledge and understanding? Is not this a Qur’anic hint to develop our minds
and enlighten our thoughts so that humans can reach
perfect scientific, intellectual and cultural maturity?
This Qur’anic method makes prayer, for devoted Muslims,
in addition to purifying the soul and cleansing the heart, a
universal lesson, both intellectually and culturally, which
equips them with different kinds of scientific and
intellectual knowledge linked to the powers of the
universe and its natural treasures. These treasures could
be used for humans’ best interests when they know how
to manage them.
Dear brothers and sisters, let us also listen to the Holy
Qur’an developing the industrial thinking of Muslims when
they recite it even in prayer. Almighty Allah addresses
His two prophets David and Solomon saying:
“And We made the iron soft for him, saying,
‘Make perfect coats of mail, balancing well the
rings of chain armour, and work you all
righteousness. Verily, I am All-Seeing of what
you do.’ And to Solomon We made the wind
obedient, its morning was a month’s journey,
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and its afternoon was a month’s journey (i.e.
in one day he could travel a two-month
journey). And We caused a fount of molten
brass to flow for him.” T.Q., 34:10–12.
He also says:
“They worked for him what he desired, making
elevated chambers (or places for worship),
images, basins as large as reservoirs, and
cooking cauldrons fixed in their places. Work
you, O family of David, gratefully! But few of
My servants are grateful.” T.Q., 34:13.
Do not these verses remind us of the prophets and their
knowledge of minerals, melting them and manufacturing
them for military and civilian purposes? The Holy Qur’an
tells us how Prophet Solomon used fast flight in his
travels after God subjugated the air for him. Even though
the Holy Qur’an does not clarify the nature of this
subjugation, reciting these verses in and out of prayer is a
hint for Muslims to awaken their mental, intellectual,
scientific and practical abilities and use them to revive
and establish vibrant industries.
This constitutes a
wonderful intellectual motivation to enrich our minds and
direct them towards all kinds of industry. Having clarified
that, it is not strange if we say that such verses might be
the motivation behind the world’s first attempt at flying by
a Muslim called Abbas bin Firnas.
With regard to developing agriculture and irrigation, the
chapter of Sheba fulfils this need. It mentions the great
dam of Ma’rib which was 800 cubits in length, 35 cubits in
height and 150 cubits in width. It used to provide water
for about 300 km2 of land. These numbers come from a
study a century ago, unfortunately not done by Muslims
but by Europeans. The study proved that the Ma’rib dam
turned the barren desert, before Islam, into gardens that
brought wealth, stability and welfare. Recent and ancient
studies have discovered that the Yemeni Kingdom of
Sheba had hundreds of dams.
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The Holy Qur’an tells us that Allah deprived the people of
Sheba of that bounty and welfare when they showed
ingratitude and disbelief in Him. They rejected His
intellectual and practical methods, so their gardens turned
back into desert, their houses into ruins, their orchards
into barren land and their freedom into humiliation and
colonisation.
Are Muslims right, after all this, if they turn such verses
into stories to amuse their children? Shouldn’t they take
them as a motive to strengthen their research to enable
them to care about agriculture and irrigation by building
dams to store rain in countries that have no rivers or
springs, turning the land, through the planning of the
Qur’an, from barren deserts into fruitful gardens and
verdant fields, vibrant with life, joy, bliss and wealth, and
having rivers flowing beneath?
Dear brothers and sisters, with regard to the Qur’anic
teaching concerned with warfare and the concept of jihad
(struggle) for Allah’s sake, we find it demonstrated by
many unprecedented Muslim figures. This teaching gives
a Muslim soldier a special and powerful spirit that sees
real life in martyrdom and honour after death on the
battlefield. Some of the verses that belong to this
teaching are as follows:
“If there are twenty of you who persevere
patiently, they will defeat two hundred, and if
there are a hundred of you, they will defeat a
thousand of the disbelievers.” T.Q., 8:65.
“So do not become weak against your enemy
nor be sad, for you will be superior in victory if
you are true believers.” T.Q., 3:139.
“Do not consider those killed in God’s cause
to be dead; no, they are alive, with their Lord,
enjoying His provision.” T.Q., 3:169.
Are these verses meant to be blessed by mere recitation
without reflection on their meanings? They are hints and
motives for Muslims to develop and enrich their mental
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faculties in the field of fighting oppressors and greedy
colonisers.
Dear audience, what do the following verses mean?
“Do they not reflect on camels, how they are
created? And on the sky, how it is raised
high? And on the mountains, how they are
fixed firm? And on the Earth, how it is spread
out?” T.Q., 88:17–20.
“Say: ‘Behold all that is in the heavens and on
earth.’” T.Q., 10:101.
Are not these verses and their like a kind of inspiration to
develop Muslims’ mental abilities and to encourage them
to study zoology, geology and astronomy, and from them
to make a bridge that leads us to know Allah through His
creative design and to please our eyes and souls by
reflecting on His laws?
Does not the Holy Qur’an invite us to reflect on the
precise divine creation and the artistic and beautiful
nature designed by Divine Providence? Do we not find
relief, pleasure and tranquillity by doing so, filling the soul
with joy, nurturing the nerves and giving them relief and
composure?
We also notice that the Holy Qur’an strongly criticises
those who think that religion contradicts life’s delicacies,
delights, beauty and decoration and who want to make
religion a tool for misery, deprivation and asceticism. Is
not there in this honourable verse a clear call to Muslims
to enjoy the beauty of life and a condemnation of those
who want it to be miserable and dull? Almighty Allah
says:
“Say: ‘Who has forbidden the adornment of
God which He has brought forth for His
servants, and wholesome, delicious and
lawful kinds of provision?’ Say: ‘They are for
the believers, in the life of this world, but
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exclusively for them
Resurrection.’” T.Q., 7:32.
on
the
Day
of
Then let us listen, brothers and sisters, to those verses
which call Muslims to enjoy the beauty of nature and the
magic of its splendour and adornment. Almighty Allah
says:
“Or, who created the heavens and the earth,
and sends you down rain from the sky, with
which We cause wonderful gardens to grow,
full of beauty and delight? It is not in your
ability to cause the growth of their trees. Is
there any god besides Allah? Nay, but they
are a people who swerve from justice [by
ascribing equals to Him].” T.Q., 27:60.
“And the earth! We have spread it out, set on
it mountains standing firm and made every
lovely species grow there as a means of
enlightenment and a reminder for every
servant who frequently turns to God [in
repentance].” T.Q., 50:7–8.
“It is He who sends down rain from the sky,
and with it We bring forth vegetation of all
kinds, and out of it We bring forth green
stalks, from which We bring forth thick
clustered grain. And out of the date-palm and
its spathes come forth clusters of dates
hanging low and near, and orchards of
grapes, olives and pomegranates, each
similar [in kind or shape] yet different [in
variety and taste]. Look at their fruits when
they begin to bear, and the ripeness thereof.
Verily! In these things there are signs for
people who believe.” T.Q., 6:99.
Let us reflect on the part which says:
“Look at their fruits when they begin to bear,
and the ripeness thereof. Verily! In these
things there are signs for people who believe.”
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Dear brothers and sisters, were not these verses and the
like the motive for Muslims to benefit from permissible
pleasures and to enjoy watching the beauty of nature, its
decoration and the grandeur of its divine creativity?
However, we should transcend all this to the source of
that beauty, perfection and creativity, namely Allah
(glorified be He). Such verses teach Muslims that religion
combines the pleasures of both body and soul, and of the
life of this world and the Hereafter so that they can live in
an earthly paradise before living in that of the Hereafter.
Let us carry on with our journey to see how a Muslim’s
mental powers develop in history through the Qur’anic
academy. What do we find?
We find a study of the different situations that afflicted
many ancient peoples, like their rise and fall, victory and
defeat, and progression and retrogression. Every day,
during and out of prayer, we study history, and the
teacher is the Creator of history, the Creator of peoples
and tribes, who honours us by His teaching. This
Teacher is the Designer of galaxies and nebulae, the
Inventor of the limitless worlds and the Maker of their
magnificent, sophisticated laws and precise mechanisms.
Are not these examples that Allah provided in history a
living academy, from which we can graduate as
international teachers? With these teachings, we can
build our community to measure up to the best global
levels, raise our people to the morals of angels, equip
them with all disciplines of knowledge and science, and
guard them against dangers and hardships. Thus, our
community will be the guide and educator of nations,
consequently deserving this grand divine praise:
“You are the best community evolved for
humankind.” T.Q., 3:110,
and
“So that you be witnesses over peoples.” T.Q.,
2:143.
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Is not this historical global education of Islamic thought
implied in this verse and the many others like it in the
Holy Qur’an? Time is not enough to mention all verses,
so I will remind you of just one. Almighty Allah says:
“Do they not travel in the land, and see how
those before them ended up? They were
superior to them in strength, and they tilled
the land and populated it in greater numbers
than these have done, and their Messengers
came to them with indisputable evidence. It
was not God who wronged them; rather, they
wronged themselves.” T.Q., 30:9.
Dear brothers and sisters, I am sure you remember the
first verse revealed of the Holy Qur’an addressing the first
Muslim and those after him saying:
“Read in the name of your Lord who has
created.” T.Q., 96:1.
Then it was followed by a second chapter which the
Revealer of the Qur’an started by swearing by the inkpot,
the pen and writing:
“By the inkpot, the pen and that which they
write! You are not, by the grace of your Lord,
a madman.” T.Q., 68:1–2.
Is not this a recommendation from the Holy Qur’an and
an inspiration to Muslims to awaken their intellectual
powers so that they use their abilities to eradicate
illiteracy, and revive sciences and preserve them by
writing and publishing?
If we want to examine the verses of the Holy Qur’an
which were revealed to wake up the mind from its
ignorance and sleep, we will not be able to do so in such
a short time. Maybe it is enough to remind you that the
Qur’anic verses which urge Muslims by saying, “that you
may reflect” or “Do not you reflect!” exceed fifty in
number. They are present especially in those verses that
condemn those who ignore their minds, disable them and
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deprive them of the means of reasoning until they freeze
up. As Allah says in the Holy Qur’an:
“Have not they travelled through the land, so
that their hearts may understand and their
ears may hear? Verily, it is not the eyes that
grow blind, but it is the hearts which are in the
breasts that grow blind.” T.Q., 22:46.
“Verily! The worst of [moving] living creatures
with God are the deaf and the dumb, those
who understand not.” T.Q., 8:22.
Let us look into the Qur’anic verses containing the various
examples that urge Muslims to walk on the earth and
reflect on the universe, and request them to think, take
morals from events and benefit from their historical
lessons. Let us also follow up those verses that focus on
opening the eyes and minds, warning against ignorance
or negligence, and offering benefit from the experiences
and knowledge of those who came before us, such as the
verse which says:
“They are the ones whom God guided. So
follow their guidance.” T.Q., 6:90.
If we do all that, it will be clearly evident to us that the
outcome and goal is to develop our intellectual powers.
The Holy Qur’an aims at making a Muslim mature, openminded, mentally sound and clear-sighted.
When we know, in addition to the previous qualities, that
the Holy Qur’an obliges us to obtain and practise good
morals and manners, we will discover the secret behind
turning a Muslim into a distinguished statesman and
world personality.
It has been proved to the world, with the agreement of
many objective scholars and philosophers, that a Muslim
who acquires the Qur’anic education has proved his
worth, thanks to the Qur’anic care of the mind and
purification of the soul, to become a world statesman and
victorious leader. This Qur’anic education produces an
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honest and fair judge, an inventor, a scientist, a soldier
who only knows victory or martyrdom, an engineer who
does not only constructs buildings but also builds a
civilised community of great minds, strong hearts and
souls. As an Arab poet said:
He builds men and others build villages.
What a difference between villages and men!
In addition, this engineer, through the Qur’anic education
to the mind and intellect, can establish a virtuous and
happy world, and achieve the goal for which Allah sent
Prophet Muhammad:
“We have not sent you except as a mercy for
all creation.” T.Q., 21:107.
The Holy Qur’an has proved that it has the biggest share,
thanks to its scholars, in producing historical personalities
and successful, global guides in all fields of life,
civilisation, progress and knowledge. This fact made
Claude Farier, a western author, lament and pity
humanity, announcing thunderously and loudly that
Charles Martel’s victory over Abdul Rahman Al-Ghafiqi’s
army in France in 732 CE caused the spirit of reform and
civilisation to be delayed by eight centuries.
The Holy Qur’an, with its true intellectual education, which
encourages all disciplines of the universal sciences to be
pursued, has been able to establish true human
civilisation, whose seedling was planted by early Muslims.
Then for some reason, Muslim minds became separated
from the Qur’anic intellectual nourishment, causing
Islamic thought to freeze and fade, which deprived
Muslims of the honour of completing the building of
civilisation.
Western people continued the building of civilisation until
it reached its apex in our modern times, owing a great
debt in developing and educating their intellect to the
Muslim scientific books in Andalusia, Baghdad,
Damascus and Cairo.
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Objective western scientists have not forgotten to
acknowledge this truth. For example, the famous French
historian Louis Sédillot, in a book that took him twenty
years to write, in which he researched the history of the
Arabs, Muslims, their great civilisation and enormous
scientific production, wrote:
“Muslims spread science, knowledge, progress and modernity east and west when
Europeans were drowning in the ignorance of
the Dark Ages. The Arabs and Muslims, with
their scientific inventions, were the ones who
laid down the pillars of civilisation and knowledge, in addition to their scientific efforts and
discoveries in medicine, astronomy, history,
chemistry, pharmacy, botany, agricultural
economy and other disciplines and sciences,
which we Europeans inherited from them,
making them indeed our teachers.”
We need not tire ourselves out in searching for the proofs
in the Holy Qur’an’s favour that it developed and
awakened the human mind to work and produce. Not
only that, we can additionally say that the Holy Qur’an is
plainly the biggest factor in producing the civilised,
scientific, global and angelic intellect, which was and still
is the wish of humanity. Renowned scientists and
politicians, east and west, have acknowledged this
undoubted truth on many occasions. Their acknowledgments have been clear all over the world, denoting that
the Qur’an was not revealed except for this purpose.
Almighty Allah says:
“[Here is] a Book (the Qur’an) which We have
sent down to you, full of blessings that they
may ponder over its Verses, and that people
of understanding may take heed.” T.Q., 38:29.
He also says:
“Thus God makes clear to you His Signs in
order that you may give thought to this worldly
life and to the Hereafter.” T.Q., 2:219–220.
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Our enemies have known that the Holy Qur’an is a book
of intellect, soul, knowledge and progress at a time we
were ignorant of that. They have tried with all their
devilish means to anaesthetise us and distance us from it
to prevent us from developing our minds and intellect with
its divine nourishment. We, in turn, have added to that by
restricting the Holy Qur’an, as a source of blessings, to its
mere recitation or to reciting it over dead people, as if we
were making it a condition that no mind should reflect on
its verses. We are doing all this despite most Qur’anic
verses pushing us to gain knowledge and develop the
powers of the mind and soul whereas the verses
concerning ritualistic acts of worship such as fasting,
prayer and pilgrimage number no more than 500.
On the other hand, the Qur’anic verses pertaining to
science and reflection on the stars, space, the earth’s
layers and treasures, plants and animals are many. The
Holy Qur’an is also full of verses that direct our minds
towards studying wisdom, building thriving communities
and establishing an advanced Muslim state. Unfortunately, I see that we have distanced ourselves from
reflecting on such verses and translating them into
actions, similar to what the Samiri did (in the story of
Moses and the calf) when he distanced himself from
people. As Allah tells us:
“Your [punishment] in this life will be that you
will say, ‘Touch me not’ (i.e. you will live alone
exiled away from people).” T.Q., 20:97.
Thus, we have achieved the goals of our enemies, and
we are considered to be among those who have believed
in some parts of the Qur’an and rejected the rest. This
has led to our backwardness, weakness and our lagging
behind thriving and developed nations. We have indeed
reached such a state, despite having thousands of
mosques, religious schools, and scholars of different
sciences, such as syntax, morphology, jurisprudence,
resources and deduction of legislation, the Hadith (the
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words, actions, approvals and description of Prophet
Muhammad) and Qur’anic interpretation.
We have reached a situation in which Zionism, with the
support of colonialism, has taken over the Holy City of AlQuds (Jerusalem), the first qiblah (direction of prayer) and
the third holiest site for Muslims. However, the full Zionist
plot is to take over the tomb of Prophet Muhammad
(pbuh) and seize the alleged property of the Jews of Bani
Quraiza. This weakness of ours and its consequences
arose because we failed to understand the Holy Qur’an
and the nature of its true scholars. These scholars, if I
may truly call them that, are the engineers, builders and
designers of the Muslim personality in mind, intellect, soul
and morality. They transform society and influence
thinking both nationally and internationally.
Dear brothers and sisters, the world today is threatened
with destruction and annihilation because of the dispute
between the East and West and the destructive nuclear
weapons they possess. The link between the present
world and God has been weakened. This weakness has
started to influence the Muslim world. For hundreds of
years now, the Muslim world, with a frozen Islam and
intellect and a neglected Qur’an, has not been able to
offer more than rituals such as prayers, fasting,
pilgrimage and charity despite the horrifying deterioration
of Muslims and the imminent danger on Islam. Is not this
deterioration a natural result of the way we deal with the
Holy Qur’an? Does it not correspond to the following
Qur’anic warning:
“Do you believe in a part of the Scripture and
reject the rest? The reward for those among
you who behave like this is nothing but
disgrace in the life of this world.” T.Q., 2:85?
Is our Islam the same that conquered countries, guided
people to goodness, civilised them and revived science?
Is it the one that established the world Muslim State? Is
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not our faith charged, according to the Holy Qur’an, with
spreading guidance and mercy all over the world?
Dear brothers and sisters, I think you agree with me that
true Islam is the one practised by the rightly guided
caliphs and the victorious leaders. That is the international Islam to whose global results the Holy Qur’an
points out when it says:
“We have not sent you except as a mercy for
all creation.” T.Q., 21:107.
What we all should know — and what I want to repeat in
this conference — is that if we continue in the same
situation, our celebration and conference should be seen
as a funeral ceremony in which we weep and offer
condolences on losing the honour and glory of Muslims.
However, if we want it to be a proactive conference that
results in action that returns the Holy Qur’an to its
greatness and glory, which is about to fade from our souls
and lives (God forbid), we have to work on planning to
build those institutes that produce the Qur’anic engineers
who directly work on rebuilding Islam as a new, strong,
attractive and dynamic force. This vibrant Islam can, in
turn, bring the world back to wellbeing, brotherhood and
security.
Dear brothers and sisters, this great project cannot be
achieved except by two powers coming together and
cooperating. These powers are knowledge and government: scholars and rulers. It is narrated that Prophet
Muhammad (pbuh) said, ‘Islam and authority are two
twins, neither of which can be sound without the other.
Islam is a foundation and authority is a guard. Whatever
has no foundation collapses, and whatever has no guard
gets lost.’ Musnad Al-Dailami.
Muslims working on producing experts and scholars of
the Holy Qur’an by building mature minds and active
ideas, and specialists in morals and purification of the
soul can prepare the new generation as a mercy for their
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community and for the world in general. Thus, Muslims
can produce the Qur’anic ‘bomb’ — the bomb of
knowledge, civilisation and morality that will result in
goodness, love, mercy, brotherhood and peace.
From this podium, I issue the call of Islam and the Qur’an
to all leaders of Arab and Muslim countries and to all
Muslim scholars to exert their best efforts as soon as
possible to realise this project, the fruits of which Prophet
Muhammad gave glad tidings of when he said, ‘The best
of my community is its first and last, and in its middle
there is a deviation.’ Nawader Al-Usul.
Hence, harmony would be complete between the mosque
and the university, the mind and the soul and this life and
the afterlife. Then we will also witness reconciliation
between the sciences of jurisprudence, the Qur’anic
exegesis and Prophet Muhammad’s traditions and the
sciences of chemistry, physics, geology and so on.
Consequently, we will find the minarets of mosques
hugging the chimneys of factories. When we reach this
stage, we can recite Allah’s Book joyfully, exemplifying
the verse which says:
“Then, the believers will rejoice with God’s
victory.” T.Q., 30:4–5.
At that time, we will reap the delicious fruits of the Qur’an,
believe in ourselves and make the world believe in us
when we say:
“Glory and honour belong to God, His
Messenger and to the believers.” T.Q., 63:8.
We will, then, see ourselves deserving Allah’s words:
“You are the best community ever raised for
humankind.” T.Q., 3:110
and
“To be witnesses over people.” T.Q., 2:143.
To this Qur’anic conference, which I consider as one of
planning and engineering to rebuild and renew the world,
the mind and the Islamic jurisprudence, and to its
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organisers I offer my sincere thanks for giving Syria the
chance to participate in these Islamic studies.
May God give success to you all.
All praise be to God, the Lord of all worlds.
The Joint Statement
Issued by
The Protestant Churches Association
in the Democratic Republic of Germany
and
a Syrian Muslim delegation
26 April 1980 (11/6/1400 AH)
22
A Muslim-Christian meeting has been held in Berlin. The
Syrian Muslim delegation was led by the Grand Mufti of
the Syrian Arab Republic, Sheikh Dr Ahmad Kuftaro, and
the German Christian delegation was led by the head of
the association, Bishop Albrecht Schönherr.
The meeting was held in an atmosphere of respect and
recognition of both heavenly messages, which were
revealed to Jesus, the Messenger of God, and
Muhammad, the Messenger of God. These messages
aim at achieving happiness and safety for humankind.
This meeting has served the mutual knowledge between
the believers of both faiths as well as helping to clear up
misunderstandings and achieving the possibility of future
joint cooperation.
The most notable point achieved in these discussions
was the unanimity of both sides on the belief in God, the
One and Only Creator who sent Jesus and Muhammad
as a mercy to all people and to achieve happiness for
them.
The observance of this agreement binds us to work
jointly, relying on mutual understanding for peace and
justice.
Prof. Dr
Karl Heinz Bernhard
Sheikh Dr
Ahmad Kuftaro
Head of the Christian
Peace Conference
Grand Mufti of the
Syrian Arab Republic
Democratic Republic
of Germany
Head of the Supreme
Council of Fatwa
World Peace in Islam
His Eminence’s speech
at the inauguration ceremony of
The World Peace Forum of Religious
Leaders
Baku, Azerbaijan, the Soviet Union
1–3 October 1986
24
In the name of God,
the Most Gracious, the Most Merciful
All praise be to God, the Lord of all worlds, and may His
peace and blessings be upon Prophet Muhammad, his
forefather Abraham, his two brothers Moses and Jesus,
upon all of God’s prophets and messengers, their family
members and companions and upon their followers.
May God’s peace, mercy and blessings be upon all of
you.
World peace occupies a great and serious position in
Islam. All heavenly messages, prophets and messengers
were not sent but to make world peace and to raise its
permanent banner along with the ideals that Islam calls
for. Peace in Islam is neither a personal matter nor a
national goal. It is a global, comprehensive and everlasting one. All of God’s prophets and messengers
participated in building the structure of peace, which was
completed by the message of the noble Prophet
Muhammad (pbuh) when he said, ‘The likeness of me and
the other prophets before me is that of a man who built a
house and beautified it except for a place of one brick in a
corner. People went around it and wondered at its
beauty, but said, “If only this brick were put in its place!”
So I am that brick, and I am the final prophet.’ Sahih AlBukhari.
Heavenly messages were concluded by his message,
and the divine plan was completed by him not only to
achieve eternal human peace, but also brotherhood,
cooperation and happiness for all humanity.
We can see this fact in the Holy Qur’an when God
addresses Prophet Muhammad (pbuh) saying:
“We have not sent you save as a mercy for all
creation.” T.Q., 21:107.
So he is the mercy of heaven granted for peace and
permanent happiness of people on earth as long as they
25
are committed to the teachings of heaven. These
teachings have made believers loving brothers who help
one another in goodness, compete in seeking knowledge
and wisdom and sacrifice their dearest possessions and
best efforts to bring happiness to their fellow believers as
well as to all humans. They do all that under the motto of
Prophet Muhammad’s (pbuh) words: ‘All creatures are
God’s dependants, and the most loved by Him are the
ones most helpful to His dependants.’ Musnad Al-Bazzar.
Almighty God says, showing the required relation
between believers:
“Verily, believers are but a single brotherhood.” T.Q., 49:10.
Prophet Muhammad (pbuh) announced the same
brotherhood between all of God’s prophets and
messengers when he said, ‘All prophets are paternal
brothers; their mothers (laws) are different, but their
religion is one.’ Sahih Al-Bukhari.
Honourable audience, human reason and all honest
peace lovers and supporters, no matter what efforts they
exert, cannot glorify peace the way Islam did. Islam
glorifies peace in legislation, practice and doctrine. It
elevates peace to the highest degree of sacredness and
glorification when it made it one of the ninety-nine names
of God, the Creator of this great universe and the
Originator of its precise and wonderful system.
We read this name in the following verse:
“He is God, besides whom there is none who
has the right to be worshipped, the King, the
Most Holy, the Source of Peace and
Perfection.” T.Q., 59:23.
Almighty God mentioned peace among His names to
make it loved and desired by believers, so the one who
loves peace loves God, and the enemies of peace are the
enemies of God.
26
Prophet Muhammad (pbuh) elaborated on this when he
taught his companions the following supplication to be
said after performing their prayers: ‘O Lord! You are the
source of perfection and peace. Glorified and Blessed
are You, O Possessor of majesty and honour!’ Musnad AlBazzar.
The Holy Qur’an also makes peace an important attribute
of Paradise:
“God calls to the Home of Peace (Paradise).”
T.Q., 10:25.
Islam does not stop at that but rather commands all
believers to adopt peace:
“O you who believe, enter all into complete
peace and submission to God wholeheartedly.” T.Q., 2:208.
Dear brothers and sisters, this is the sacredness of peace
in Islam. As for peace in the Islamic law, the Holy Qur’an
contains many verses that guarantee the establishment
and support for world peace by giving people their rights
and forbidding aggression on any creature.
Islam also orders Muslims to raise justice to the lofty
attribute of benevolence on all levels: humans and
animals, individuals and groups, white and black, and all
humanity even with combatant enemies when they accept
peace. The Holy Qur’an also states that truth and justice
should be superior to any emotions towards our relatives,
loved ones and even towards our own selves.
“O you who believe, stand out firmly for
justice, as witnesses to God, even be it
against yourselves, your parents or your
relatives.” T.Q., 4:135.
As for establishing justice with enemies, it says:
“Let not the enmity and hatred of others make
you avoid justice. Be just; that is next to
piety.” T.Q., 5:8.
Almighty God also says:
27
“But if they incline towards peace, you [also]
incline towards it, and put your trust in God. It
is surely He who hears all and knows all, and
if they intend to deceive you, then verily, God
is All-Sufficient for you.” T.Q., 8:61–62.
Brothers and sisters, Islam does not only guarantee
peace with regard to wars but also ordains that we should
avoid anything that might deprive humans of well-being
and happiness.
With regard to ignorance, Prophet Muhammad (pbuh)
said, ‘Seeking knowledge is an obligation on every
Muslim.’ Sunan Ibn Majah. He also said, ‘My true followers
are either learned or learners.’ Ibn Al-Najjar.
With regard to need and poverty, Islam considers them as
things that deprive a Muslim of one of the five pillars of
Islam, namely zakat (the obligatory charity).
Islam commands that if the zakat money was not
sufficient in a society, then an additional amount should
be paid. Prophet Muhammad (pbuh) said, ‘There are
rights on your money [that you should pay] other than
zakat.’ Sunan Al-Tirmithi.
Islam has nothing to do with a society that has one
hungry person even if he/she is non-Muslim. Islam
considers all individuals in society responsible for
providing food. Prophet Muhammad (pbuh) said, ‘Anyone
who goes to bed with a full stomach, knowing that his
neighbour is hungry, has not truly believed in me.’ Musnad
Al-Bazzar.
As for peace among individuals, the Holy Qur’an states
major principles that guarantee peace and security, such
as the ones in these verses:
“Verily, God commands justice, the doing of
good purely for God’s sake and giving help to
relatives, and He forbids all indecent,
shameful and evil deeds and injustice. He
28
admonishes you that you may take heed.”
T.Q., 16:90.
“Be conscious of God, and reconcile
dissention among you.” T.Q., 8:1.
As for peace among fighting groups, we read:
“If two parties among the believers fall into a
quarrel, make peace between them. Then if
either of them acts unjustly to the other, fight
the side that transgresses until it submits to
God’s judgment, but if it submits, make peace
between the two fairly, and be equitable.
Verily, God loves those who are equitable.
Believers are but a single brotherhood. So
make peace and reconciliation between two
[contending] brothers of yours.” T.Q., 49:9–10.
As for the practical side of peace, Prophet Muhammad
(pbuh) and his noble companions have been the
prominent ideal in establishing peace and the living
example in spreading benevolence, love and brotherhood
in the global Muslim community. Prophet Muhammad
(pbuh) along with his students were able to unify half of
the ancient world in less than a century and through
primitive means, from the borders of France to the
borders of China, under the banner of knowledge,
civilisation, spiritual brotherhood and equality among the
peoples regardless of their colour, religion and nationality.
They eliminated all geographical and political borders,
implemented social and judicial justice and truly brought
people back their usurped rights. No one can deny this
except an ignorant or arrogant person.
Therefore, Islam has produced many gifted leaders and
scholars from many different nationalities and colours.
Prosperity and security prevailed to such an extent that a
woman could cross the forbidding desert of Iraq to
Makkah, fearing no one except God. Human beings,
through the teachings of Islam, became honourable and
29
helpful, and even favoured
themselves in all fields of life.
other
humans
over
For example, the caller in the Muslim state used to call,
‘Oh people! Are there any poor persons so that we can
provide for them? Are there any single persons so that
we can join them in marriage? Are there any in debt so
that we can pay for them? Are there any blind persons
who have no helper so that we can hire someone for
them?’
With regard to women, Islam has guaranteed them peace
and security to the utmost level they could ever dream of
by recognising their dignity and rights, which had been
violated for a long time. A wonderful example of the
position of women in the Muslim society occurred when
Muslims led by Caliph Umar bin Al-Khattab unanimously
agreed on fixing the marriage dowry (the obligatory
property given to women at marriage by their husbands).
One old woman opposed them, and they submitted to her
opinion including Umar, who uttered these very wonderful
words: ‘The woman was right, and Umar was wrong.’
Islam has also guaranteed workers their security and
rights and placed labour in a very high position. It is
narrated that Prophet Muhammad (pbuh) said, ‘Whoever
goes home in the evening exhausted because of work will
have their sins forgiven by God.’ Al-Tabarani.
Prophet Muhammad (pbuh) concluded his life with a
practical step towards social peace. During his last
illness, he ascended the pulpit and said, ‘I hope that I
meet God without having wronged anybody in body or
property.’ Musnad Ahmad.
When Al-Hurmuzan, the leader of Persians, was brought
before Caliph Umar, he saw him sleeping on the ground
in the mosque, wearing patched clothes and having no
guards or soldiers. Caliph Umar woke up because of the
noise and heard Al-Hurmuzan addressing him saying,
‘You Umar have judged with justice, so you have gained
30
peace, security and contented sleep. Surely you are a
great prophet.’ Umar replied, ‘I am not a prophet, but I do
like what prophets do.’
Another example is seen in the punishment that Caliph
Umar meted out to the son of the governor of Egypt, Amr
bin Al-‘As, for lashing a Coptic Christian after a horse
race. The latter’s crime was nothing more than winning
the race. The Copt travelled to Al-Madinah to complain to
Caliph Umar who summoned the governor and his son.
When punishing the governor’s son by giving the Copt the
whip and asking him to lash his opponent, Umar said to
the Copt that, had he chosen to beat the governor’s head,
nobody would have prevented him from doing so because
his son acted unjustly relying on his father’s position.
Caliph Umar rebuked his governor in a historic statement,
saying, ‘How come that you enslave people when their
mothers gave birth to them as free.’
Dear brothers and sisters and beloved ones, only few
people in our time are ignorant of the danger of the
nuclear arms race and weapons that are destructive to
life and the living creatures on our beautiful planet. If
Christ (pbuh) said, ‘Man cannot live by bread alone’,
reality, fair people and myself would say, ‘We cannot
survive by knowledge alone.’
Therefore, we must urgently implant the seeds of good
morals in our children, based on rational faith or faithful
intellect and on the light of intellectual and scientific
dialogue to build a scientific peace, global brotherhood
and human love. In this way, we can make an earthly
paradise of our planet before we move to the heavenly
one, as Almighty God describes the mission of Prophet
Muhammad (pbuh) when He says:
“We have not sent you except as a mercy to
all creation.” T.Q., 21:107.
Dear brothers and sisters, if we ask how much the annual
budgets for the arms race in the world are, the immediate
31
answer will be billions of dollars and hundreds of
thousands of people dedicated to that mission. If we ask
how much money and how many people and means have
been provided for establishing peace, the obvious answer
will be that the two budgets are not equal, and the
difference between preparation for war and preparation
for peace is huge.
No wonder that all means of peace in the twentieth
century, such as the League of Nations, the United
Nations and its chaotic and veto-happy Security Council,
the International Court of Justice and international treaties
have failed to stop small wars let alone big ones. So how
about nuclear wars?
Unfortunately, world organisations have been built on
principles that can achieve neither local peace nor world
peace. If we were to study how peace is accomplished in
Islam and head for it, our planet would obtain more than
the peace and security it aspires to. Such a guaranteed
peace is well illustrated and confirmed in the Holy Qur’an
through the rules it has established for world brotherhood
and love.
Honourable audience, I would like to give one clear
example about the failure of the current means of peace
in a case that has occupied the whole world for a long
time. That is the Palestinian case, which is not the only
one. Have not Palestinians been displaced from their
homeland by the leadership and planning of the United
States, Britain and NATO just for the sake of world
Zionism, and all within the hearing and sight of the world
peace organisations? Nevertheless, the aggression is
still ongoing, and the power of oppression and occupation
against the Palestinian people is worsening despite all the
peace organisations, which fail to stop what they witness.
Today, we see in Palestine that if one Israeli is killed,
America and all its allies are worried, whereas genocide
is being practised against the Palestinian people after
evicting them from their own land. Forty years have
32
passed, yet nobody cares. All present peace means
have failed to restore the rights of this oppressed people.
Is not the reason that there are no practical means? The
situation now is just like one an Arab poet describes who
wrote disapprovingly about the peace of the weak:
Killing one person in a jungle is an unforgivable
crime,
While killing a whole secure population is a case
that needs consideration.
Another poet wrote:
I feel safe with the howling of a wolf,
But I am horribly scared upon hearing a human
voice.
A wolf howled, and I found company.
A man spoke, and the world narrowed in my fright
of him.
In brief, peace needs knowledge, rational faith, faithful
intellect and educating ourselves with the best of morals.
To achieve all that we need a world troika consisting of
1. University academics who are sincere and devoted to
peace and humanity
2. Rational, progressive and reforming clergy
3. Devoted and sincere politicians.
In this troika, each one has to work sincerely to establish
peace by putting in place the practical, scientific and
world plan for peace.
Every work in this life starts with an idea and ends with a
practical reality. An Arab poet wrote:
A human being is nothing but an intellect.
Paradise will result when thinking right:
Not bones, flesh or skin.
Hell is the result of thinking wrong.
We absolutely need to prepare the media and all
requirements for achieving world peace. Thus, we move
from words to actions and from ideas to reality.
33
Praise be to God, the Lord of all worlds. Thank you all.
Environmental Education
in Islam
His Eminence’s speech, the Islamic action paper,
discussed during
The Global Forum on Environment and
Development for Human Survival
Moscow, USSR
15–19 January 1990
35
In the name of God,
the Most Gracious, the Most Merciful
All praise be to God, the Cherisher, Fosterer and
Sustainer of all worlds, the Lord of all creation. Best
greetings and blessings be upon all of God’s prophets
and messengers, and their households and companions.
The Earth’s environment constitutes a coherent unit in
which human beings form one of its elements. Human
beings are the masters of this environment for Almighty
God created them in the best of moulds and endowed
them with mental and physical abilities, one of which is to
adapt continuously to different situations to achieve
happiness in this worldly life and salvation in the
Hereafter. Thus, they have deserved to be vicegerents
and trustees on this earth, entrusted with the mission of
constructing it and changing it for the better. On the other
hand, they are responsible for the abilities granted by
God, Who has willed that they have both good and evil.
Despite the power of reason and desire for good, humans
are weak creatures. They can be overcome by ego and
lust, which might blind them to truth and draw them away
from God’s path, through which they can accommodate
themselves to the laws of the environment that God
created. Consequently, through ignorance or lust, they
might misuse it and harm themselves. Almighty God
says:
“Had the truth followed their desires, the
heavens, the earth and all beings in them
would have surely become corrupt.” T.Q., 23:71.
That is why it was necessary to have a divine law to show
people the way to conform to nature and its divine laws.
Islam began by making humans aware of their reality so
as to stop them from transgressing or wronging
themselves or their surroundings. God demands that
humans adhere to the principle of servitude to Him. He
says:
36
“I have only created the jinn and humans so
that they may worship Me. I demand no
sustenance of them, nor do I ask that they
should feed Me. Verily, God alone is the
Provider of all sustenance, the Owner of
power, the Invincible.” T.Q., 51:56–58.
Servitude means obedience, and obedience means
commitment to God’s commands and avoidance of what
He has forbidden. Almighty God says:
“Whoever purifies it (the soul by obeying God)
will surely succeed, and whoever corrupts it,
will surely fail.” T.Q., 91:9–10.
Islam also demands a firm link with God, both in secret
and public. It also employs the method of invitation and
intimidation — reward and punishment — to reach faith
as that also implies a constructive and correct human
behaviour.
When Islam encourages all good for both the human
and natural environments, it imposes many penalties
for misusing or damaging it in any way. This constitutes a
permanent control over human behaviour and directs it
towards doing good, being generous and making
sacrifices, and draws it away from sin and evil. This
forms one of the pillars of environmental protection in
Islam.
Knowledge is the right entrance to education in general
and to environmental education in particular. That is why
Islam commands Muslims to seek knowledge to discover
the laws of a sound environment and earn the fruits of
closeness to, and love by, God. The Holy Qur’an says:
“Verily, only the ones who have awe of God
from among His servants are the knowledgeable.” T.Q., 35:28.
Islam considers seeking knowledge as an obligation
regardless of gender, place or age, since it should be
done from birth to death. Prophet Muhammad (pbuh)
37
said, ‘Seeking knowledge is an obligation on every
Muslim.’ Sunan Ibn Majah.
Islam directs us towards useful knowledge that results in
good for the seekers and their environment.
For
knowledge to be effective, we must activate our minds
and reflect on disciplines of knowledge. Islam urges
people to reflect on themselves and their surroundings.
Many verses in the Holy Qur’an end with “Do you not
understand?” as in 2:44, 2:76 and 3:65, and “Do they not
reflect?” as in 4:82 and 47:24. This urging is also clear in
the verse that says:
“Verily, every act of hearing, seeing or
[feelings and beliefs in] the heart will be
questioned [by God].” T.Q., 17:36.
All this is for us to discover the laws controlling the natural
environment and human psyche so that myths and
superstitions should not prevent humans from knowing
the facts and laws of this universe. Thus, humans will
understand their environment in all its aspects and be
able to adjust to its order to protect it from any harm.
Since Islam is concerned with both the physical and
spiritual sides of human beings, it urges them to make a
balance between their components — the body, mind and
soul — and to live and cherish all of them without any
transgression or preference for one over the other.
In this way, humans are protected from extremism and
violation of the laws controlling their psychological
environment. When some of the Prophet’s companions
intended to perform more worship exceeding the balance
set by Islam, their action was rejected. The principle of
balance between all components of the human psyche
was determined in the traditions of Prophet Muhammad
(pbuh), such as in the following: ‘Beware! By God, I am
the most pious and fearful of God. Yet I fast, and
sometimes I do not. I pray at night, and sometimes I
sleep, and I marry women. Anyone who does not follow
my way does not belong to me.’ Sahih Al-Bukhari.
38
With regard to keeping a balance in the social environment, Islam holds human beings responsible no matter
what position or status they might have: social, academic,
economic or political. Prophet Muhammad (pbuh) said,
‘You are all guardians and will be questioned on the Day
of Judgment about those under your care.’ Sahih Al-Bukhari.
Islam organises the relationship between individuals and
society. Individuals cannot live secluded from others for
they are all a part of the whole. They are responsible for
themselves and their human society. Based on this
responsibility, we have to pay attention, and stop any
violation, to the human environment because any
deterioration in environmental systems threatens all
people, both the violators and the non-violators alike.
Prophet Muhammad (pbuh) said, ‘The likeness of the one
who keeps to the limits of God and the one who violates
them is that of some people who drew lots to board a
ship. Some of them got the upper deck and others the
lower one. Those in the lower deck, when bringing water
and passing by their fellows upstairs, said, “Why not
make a hole in our portion without harming you?” If they
were to let them do so, they would all perish, but if they
help them, they will all survive.’ Sahih Al-Bukhari. Thus, the
principle of supervision, which global environmental
education seeks, will be achieved.
Islam has also organised the relationships between
individuals themselves: relationships between them and
their parents, spouses, children, neighbours and other
people. It instructs people how to deal with one another
on the basis of mutual respect, kindness and
benevolence. It also extends this relationship to all
humans. Almighty God says:
“We have not sent you except as a mercy for
all creation.” T.Q., 21:107.
He also says:
“O people! We created you from a single pair
of a male and a female, and made you into
39
peoples and tribes so that you may know one
another. Verily, the most honoured of you in
the sight of God is the most pious of you.”
T.Q., 49:13.
“Verily, the believers are but a single
brotherhood.” T.Q., 49:10.
Prophet Muhammad (pbuh) said, ‘The believers are
similar to one body in their love, sympathy and feeling for
one another. If one part of it feels pain, the whole body
suffers from fever and lack of sleep.’ Sahih Muslim.
Islam honours all humans regardless of their beliefs.
Only God has the right to bring people to account for their
belief. He says:
“Let there be no compulsion in religion.” T.Q.,
2:256.
It also preserves for all humans the requirements of their
humanity, such as body, property and honour, and it
forbids violating any of them. Prophet Muhammad (pbuh)
said, ‘Shall I tell you about the believers? They are the
ones who people are safe from in their property and
person. The best of Muslims is the one who does not
harm people by hand or tongue. The best of the
Muhajireen (Emigrants) is the one who gives up sins.
The best of Mujahideen (Strugglers) is the one who
struggles against his own ego to fulfil obedience to God.’
Musnad Ahmad.
There are many foundations and principles in Islam that
pertain to the protection of the human environment and
prevent the most serious and severe kind of environmental deterioration; that is the deterioration of morals,
decline of values and spread of vice. That is why Islam
commands justice, equality, freedom, truthfulness and
trustworthiness, and forbids all kinds of injustice,
oppression, exploitation, hypocrisy, fraud, lying and
corruption. This is what the current human environment
is suffering from on the level of both individuals and
groups. Almighty God says:
40
“And when he turns away (rejects God’s
message), his effort in the land is to spread
mischief through the earth and to destroy the
crops and the cattle, but God does not like
mischief.” T.Q., 2:205.
In other words, Islam revives the conscience of all
human beings to feel for those around them. Thus, an
honourable life for humans will be achieved.
With regard to protecting health and the social environment, Islam instructs us to keep streets clean and to
protect people from any moral or physical harm. Prophet
Muhammad (pbuh) said, ‘Faith consists of over seventy
parts; the highest is testifying that none has the right to be
worshipped except God, and the least one is removing
waste from roads.’ Sahih Muslim.
Islam also prohibits the pollution of water, both stagnant
and flowing.
Imam Muslim narrated that Prophet
Muhammad (pbuh) forbade urinating in stagnant water.
Sahih Muslim.
It is also narrated that he (pbuh) forbade
urinating in flowing water. Mu’jam Al-Tabarani.
He (pbuh) also said, ‘Avoid the three deeds that cause a
curse to their doer: defecating in watercourses, in the
streets and in the shadows.’ Sunan Abi Dawoud.
From these quotations and others, we notice that
pollution is a serious matter in Islam even on the limited
individual level.
Islam also commands us to preserve public health and
forbids anything that harms people’s health whether
mental, physical or psychological. It forbids intoxicants,
drugs and all impurities. It also calls people to have
lawful and good food, and to maintain cleanliness and
aesthetic views. Almighty God says:
“Verily, God loves those who turn to Him
constantly in repentance, and those who keep
themselves pure and clean.” T.Q., 2:222.
41
Islam extends its mercy even to other creatures in its
desire to preserve the fundamental components of the
environment and to keep the environmental order stable.
One of the Prophet’s companions narrates that he and
some others were travelling with the Prophet (pbuh).
‘The Prophet went to answer the call of nature. We saw a
bird with its two young birds, and we took its babies. The
mother bird started flapping its wings. When the Prophet
(pbuh) came back, he said, “Who made this bird sad for
its babies? Give it back its babies!”’ Sunan Abi Dawoud.
Prophet Muhammad (pbuh) said, ‘While a man was
walking on a road, he felt thirsty. He found a well, so he
went down, drank and came up to find a dog breathing
hard and licking the mud out of thirst. The man said,
“This dog has suffered the thirst I suffered.” So he went
down the well again, filled his shoe with water, held it with
his mouth and went up to give water to the dog.’ The
Prophet continued, ‘God accepted his deed and rewarded
him with His forgiveness.’ The companions asked, ‘Are
we rewarded for helping animals, O God’s Messenger?’
‘Yes, for helping any living being you are rewarded,’ the
Prophet replied. Sahih Al-Bukhari.
Among the instructions of Caliph Abu Bakr when he sent
an army to Syria, we read, ‘Do not cut down a fruitful tree
or slaughter a sheep, cow or camel except for the
necessity of food.’
Caliph Umar while being in Al-Madinah once said, ‘If a
lamb gets lost and dies on the bank of the Euphrates, I
fear that God might question me about it.’
In fact, this sense of responsibility and great sensitivity is
an expression of a sound human conscience and full
respect for Islamic teachings in preserving the different
environmental components. Such teachings were unprecedented at a time when the environment was not
suffering the pressures it is suffering nowadays.
42
As for protecting the human environment from poverty
and developing an economic life, Islam stresses the
importance of work and its respect for manpower. It also
calls for lawful and good earnings. The rewards and
benefits will be given to believers, everyone according to
their work and beneficial activities. Almighty God says:
“Whoever works righteousness, whether male
or female, while he or she is a true believer,
verily to them We will give a good and pure
life, and we shall certainly pay them a reward
in proportion to the best of what they used to
do.” T.Q., 16:97.
It is narrated that Prophet Muhammad (pbuh) said, ‘The
one who goes back home tired from work will be
forgiven.’ Mu’jam Al-Tabarani Al-Awsat.
Islam demands Muslims to be trustworthy. Prophet
Muhammad (pbuh) said, ‘Anyone who deceives people
does not belong to us.’ Musnad Ahmad.
Islam also urges Muslims to be professionals and
experts. Prophet Muhammad (pbuh) said, ‘Surely, God
likes workers to perfect their work.’ Al-Bayhaqi in Shu’ab Al-Iman.
On the other hand, Islam sets positive legislation for
cultivating land and benefiting from it. Such legislation
removes the problem of desertification that is caused by
neglecting agricultural areas. Prophet Muhammad (pbuh)
said, ‘Whoever has a piece of land should plant it or give
it to his brother to plant.’ Sahih Al-Bukhari.
So, a Muslim should plant his land himself, grant it to
another person to plant or give it to someone to cultivate
and contribute in part to the cost for part of the revenue.
Prophet Muhammad (pbuh) said, ‘Anyone who revives a
deserted and ownerless piece of land deserves to own it
more than anyone else.’ Sahih Al-Bukhari.
In the area of economic development, human
transactions on production, distribution and other matters
must all be ruled by the Islamic laws of Halal and Haram
43
(permissible and forbidden).
Halal or permissible
activities are those that benefit both humans and the
environment, while Haram or forbidden activities are
those that harm humans or the environment. Islam
considers beneficial production and industry a duty, but
only within limits that do not harm the environment or
human communities. Islam strongly prohibits greed in
industrial development that leads to the environment
deteriorating, whether in water, in the air or on land, as is
happening today.
Prophet Muhammad (pbuh) set a comprehensive rule that
organises the relationship between development and
environment in all their aspects. He said, ‘Let there be no
harm or reciprocated harm.’ Muwatta’ Malik.
Islam has strict teachings to prevent social environmental
deterioration caused by poverty, from which millions of
people are suffering nowadays. Prophet Muhammad
(pbuh) said, ‘Anyone who goes to bed with a full stomach,
knowing that his neighbour is hungry, has not truly
believed in me.’ Musnad Al-Bazzar.
Islam considers poverty a danger to a Muslim’s faith,
morals, family and society. It has put a remedy for
poverty through zakat (obligatory charity), the system of
inheritance, endowments, penances and other means.
Also with regard to economic development and
combating poverty, Islam has worked to bring social
classes closer by forbidding forms of extravagance and
imposing obligatory charity on the rich.
Islam urges people to cooperate and give non-profit
loans, seeking God’s pleasure alone. Almighty God says:
“Cooperate on good and piety, but do not
cooperate on sin or aggression.” T.Q., 5:2.
Islam disapproves of miserliness, arrogance, reminding
others of your favours on them and all forms of harm. It
also fights deceit and monopoly.
44
Extravagance and squandering of resources increases
the deterioration of the environment. That is why Islam
has laid down many rules that prevent resources being
wasted. Remarking on the characteristics of believers,
Almighty God says:
“And those, at spending, are not extravagant
or niggardly, but they hold a just balance
between those extremes.” T.Q., 25:67.
He also says:
“Do not waste through extravagance for God
does not like the wasteful.” T.Q., 6:141.
“Verily, spendthrifts are brothers of the devils,
and the devil is ever ungrateful to his Lord.”
T.Q., 17:27.
Prophet Muhammad (pbuh) once saw one of his
companions named Sa’d performing wudu’ (ritual ablution
before prayer). ‘Why are you squandering, Sa’d?’ asked
the Prophet. Sa’d replied, ‘Is squandering forbidden in
wudu’ as well?’ ‘Yes, even if you are at a running river,’
answered the Prophet. Musnad Ahmad.
A bedouin asked Prophet Muhammad (pbuh) about
wudu’. The Prophet performed wudu’ before him and
said, ‘This is how to do wudu’. Anyone who increases in
this is considered a transgressor and unjust.’ Musnad
Ahmad.
Islam forbids squandering in wudu’, which is a condition
for performing prayer. So what about squandering in
other things that are beyond the lawful and are being
done widely by many nations at both individual and group
level?
Agriculture is one of the basic ways to protect the Earth’s
environment. Islam pays great attention to, and interest
in, agriculture and considers it a kind of worship. Prophet
Muhammad (pbuh) said, ‘Any Muslim who plants a cutting
or grows some seeds, and a human being, a bird or any
45
other animal eats from it, it is considered a charity for the
farmer.’ Sahih Al-Bukhari.
He also said, ‘If the Day of Judgment is about to take
place, and one of you has a cutting and is able to plant it
before it takes place, he should plant it.’ Musnad Ahmad.
Is there anything higher than this regarding environmental
education to protect and enrich the earth botanical
resources?
At a time when international law neglected to set
environmental rules for development, we find that the
message of Islam was the pioneer, by recognising the
rights of current and coming generations to a decent
environment for their health and welfare and by protecting
these rights in that it was concerned, through education,
to organise the relationship between different environmental components. Islam sets all required regulations
and rules for relationships between humans with themselves, with others and even with other creatures.
It organises the relationship between humans and natural
resources, where it calls for their protection and enrichment through a comprehensive educational process that
lasts forever, by providing behavioural engineering for
good humans who possess a profound and sound
environmental sense. The efficiency of this education is
based on a permanent connection with the Originator of
this environment and the Designer of its laws.
All this makes a Muslim value the human and natural
environments and protect them from deterioration and
destruction by establishing an environment of security
and peace on Earth. Almighty God is most truthful when
He says:
“We have not sent you [O Muhammad] except
as a mercy for all creation.” T.Q., 21:107.
All praise be to God, the Cherisher, Fosterer and
Sustainer of all the worlds.
46
Towards a World of Peace
and Brotherhood
His Eminence’s speech
at the inauguration ceremony
of
The World Peace Meeting of Religious
Leaders
Khartoum, Sudan
17 November 1991
48
In the name of God,
the Most Gracious, the Most Merciful
May God’s peace and blessings be upon Prophet
Muhammad and all of God’s prophets and messengers,
their families, companions and true followers until the Day
of Judgment.
Brother General Umar Ahmad Al-Bashir, President of the
Republic of Sudan, brothers and sisters, I thank all those
who have worked hard to prepare for this meeting, and
our honourable audience from the five continents.
We all seek a world in which the spirit of peace and love
prevails, but we will not attain it unless we achieve real
peace between human beings and their Lord and work on
His teachings, which guarantee humanity happiness,
brotherhood, love and harmony. Even when jihad was
legislated in Islam, its objective was to achieve peace and
remove oppression, injustice and dominance of tyrannical
powers over weak nations.
The desired peace will not be achieved as long as human
beings are captives to their desires and selfishness,
turning their backs on the commandments of heaven, not
caring about the hungry and sick, not spreading
knowledge and justice and not treating people with
mercy, fraternity and love.
Bringing about peace is a great responsibility that should
be undertaken by sincere and wise scholars, leaders,
professors and media people. There is no benefit in
abdicating our responsibility and transferring it to others.
We are all responsible and will be questioned.
We have to know that peace is not the only aim of
heavenly religions; rather, it is to spread mercy to all
humanity. Almighty God clarifies the mission of Prophet
Muhammad (pbuh) in His Book when He says:
“And We have not sent you except as a mercy
to all the creation.” T.Q., 21:107.
49
Prophet Muhammad (pbuh) says in his traditions, ‘All
creatures are God’s dependants, and the most beloved to
Him are the ones most beneficial to His dependants.’
Musnad Al-Bazzar.
So the clergy have to be solely devoted to God and
committed to His attributes by truly having love and
peace. They should not seek to sow seeds of discord
and enmity, exploit people’s ignorance and goodness,
and compel them to abandon their faith by tricks and
temptations, making them enemies to their homeland and
society.
In Islam, human rights are completely guaranteed and
especially the freedom of belief. Almighty God says in
the Holy Qur’an:
“Let there be no compulsion in religion.” T.Q.,
2:256.
The clergy’s motto should always be, ‘My Lord! You are
my goal, and pleasing You is my aim.’
In addition, men of industry and wealth should not work to
increase their properties at the expense of the weak and
poor, making them sink into debt. As long as exploitation
continues, greed is in control, the hungry and deprived
are not being cared for and injustice persists, peace will
never be made.
Prophet Muhammad (pbuh) focuses on such social
issues when he says, ‘Anyone who sleeps with a full
stomach, knowing that his neighbour is hungry, has not
truly believed in me.’ Musnad Al-Bazzar.
Leaders and politicians should not oppress people; rather
they should treat them with mercy, benevolence and love
and offer them a decent and honourable life.
Caliph Umar, the second successor of the Prophet
Muhammad (pbuh), said, ‘How could you enslave people
when their mothers gave birth to them as free!’
50
Through our experience in this life we have seen that
when two groups of people are good, people will be good,
and when they are corrupt, people will be corrupt: they
are the scholars and the rulers.
The people of the media should be the real guardians of
peace and love by standing up for truth with no bias or
prejudice, thus following the traditions of Prophet
Muhammad (pbuh) when he said, ‘None of you is a true
believer unless he wishes for his brother what he wishes
for himself.’ Sahih Al-Bukhari.
‘A Muslim is the one whose tongue and hand people are
safe from (he does not harm them by tongue or hand).’
Musnad Ahmad.
‘You will not be a true believer unless your neighbour is
safe from your evil.’ Sahih Al-Bukhari.
It is also reported that he said, ‘Wisdom is the goal of the
believer. Wherever he finds it, he, more than others, has
to take it and follow it.’ Sunan Al-Tirmithi.
May God’s peace, mercy and blessings be upon all of
you.
The Way to Peace
His Eminence’s lecture delivered
during
The World Peace Forum of
Representatives of World Religious
Leaders
under the motto “Towards a World of Peace and
Brotherhood”
Khartoum, Sudan
16–17 November 1991
52
In the name of God,
the Most Gracious, the Most Merciful
All praise and thanks be to God, the Lord of all worlds,
and may His peace and blessings be upon Prophet
Muhammad, upon his two brother prophets Moses and
Jesus Christ, upon all his brother prophets and
messengers and the households, companions and
followers of them all.
Honoured clergymen and audience, you may have
noticed that I have started my speech with the words that
Almighty God started the Holy Qur’an with:
“All praise and thanks be to God, the Lord
(Cherisher and Sustainer) of all worlds.” T.Q.,
1:1.
Almighty God has not confined His mercy and love to
certain people or ethnicity. He did not say that He is the
Lord of Arabs alone or non-Arabs alone, but He rather
says the Lord of all worlds. This encompasses all
members of the human family, east and west, north and
south. Prophet Muhammad (pbuh) stresses this meaning
when he says, ‘All creatures are God’s dependants, and
the most loved by Him are those most helpful to His
dependants.’ Mu’jam Al-Tabarani.
Dear brothers and sisters, we have met here to discuss
peace issues at a time when peace has become a
persistent human concern. The world experienced two
world wars where humans suffered severely. So much
blood was shed that it could have made a running river,
and scores of millions of souls passed away. All this
resulted in an aimless existential philosophy that enjoins
evil and forbids good, adorns play and carelessness and
tries to convince humans that they have come from
nowhere and will pass to nowhere saying, ‘It is merely
wombs that give birth and earth that swallows, and only
the passage of time will annihilate us.’ However, the truth
is what Almighty God says in the Holy Qur’an:
53
“But they have no knowledge of that; they are
only conjecturing.” T.Q., 45:24.
Then humanity lived for about half a century in the
atmosphere of the Cold War, where humans lost their
tranquillity. Their fate fluctuated between the selfish
desires of the superpowers, whose hands were
positioned alert on a button over a barrel of dynamite.
Then God willed a periodic end to the Cold War and the
establishment of a fragile unsteady peace on earth, more
because of a change in the centre of power than in good
morals and principles.
Here emerges our role as we meet, clergymen, politicians
and media people, to alter this condition from a cessation
in the Cold War to a constructive, real, constant and fair
peace, based on human brotherhood, joint worship of the
One God, the Creator and Originator of the universe, and
belief in all of God’s prophets and messengers as
Almighty God instructs us in many instances:
“We make no distinction between any of His
Messengers.” T.Q., 2:285.
The first step we should take to achieve real peace is for
humans to be reconciled with their Lord. We all have
witnessed the dreadful collapse of atheism in the Eastern
world. However, so far we have not witnessed the
appearance of true faith that meets with science and
reason, respects humans and their freedom and directs
their behaviour and all their life through God’s guidance
and light to attain eternal happiness on this earth and in
Heaven. This is the inner, or personal, side of making
peace in Islam. The wider scope can be summarised in
achieving respect between all humans because of their
shared membership of one human family since all
humans are created and originated by God and should
share worship of Him in the light of reason and the facts
of science.
54
Depending on that guidance, Islam calls humans to
believe in all heavenly messages and prophets. For
further explanation, I have selected this text from the Holy
Qur’an so that you can recognise how Islam extends its
hand to all peoples on earth. Almighty God says,
addressing all people:
“Say: we believe in God and the revelation
that has been sent to us and that which was
sent to Abraham, Ishmael, Isaac, Jacob and
to the prophets among his children and
descendants, and that which was given to
Moses and Jesus, and that which was given
to the prophets from their Lord. We make no
distinction between any of them, and to Him
we do submit.” T.Q., 2:136.
In this verse, Almighty God mentions some of His
prophets specifically, and then He includes them all. God
orders us to believe in all of them. If Muslims do not
believe in Jesus Christ or honour him, then they are not
Muslims. Moreover, if Muslims do not believe in the
prophethood of Moses and his heavenly message, then
they are not Muslims. This is the case with respecting
and believing in all of God’s prophets and messengers.
In many places, the Holy Qur’an mentions that the
message of Prophet Muhammad (pbuh) came to confirm
and complement all previous messages. For example,
Almighty God says:
“To you we have sent the Scripture in truth,
confirming the scriptures that came before it,
and guarding [and preserving] them in safety.”
T.Q., 5:48.
Dear participants, this peace that was established by
Islam among people of different faiths is not a written
invitation in history books, but it was evident to the whole
world during the age of the global Islamic State, which
extended from ocean to ocean during the Middle Ages.
The great capitals of the Muslim world still have the
55
towers of churches and synagogues that were
constructed throughout different eras of the history of
Islam.
These churches and synagogues still preserve their
rituals under the patronage of the Islamic community and
its state. Many of them were built before Islam entered
these countries, and none of them were closed
throughout Islamic history, not for a single day.
Moreover, the number of churches and synagogues in the
time of Caliph Al-Ma’moun reached twelve thousand.
Swords lifted by Muslims when they conquered some
countries were never directed towards people to force
them convert to Islam, but they were directed against
colonial tyrants who forced people to do or say things that
were against their own will or desire. Accordingly, that
sword of Islam was to break the handcuffs of the
oppressed and not their hands, to unveil their eyes and
not to pluck their eyes out. Thus, when they became
free, they were able to choose the religion and doctrine
they wanted. Almighty God says in the Holy Qur’an:
“Let there be no compulsion in religion. The
right path has become clearly distinct from the
wrong one. Whoever rejects false gods and
believes in God [Allah] has grasped the most
trustworthy hand-hold that never breaks. God
is All-Hearing, All-Knowing.” T.Q., 2:256.
Islamic rule prevailed in the Middle East for a long time,
yet we still find various places of worship in good
condition and without any trace of force or prejudice.
Although the armies of the conquering Arab Muslims left
the conquered countries, we find that the peoples of
those countries kept their faith and did not revert to their
previous idol worship or religion after enjoying the
blessings of faith.
Dear brothers and sisters, all religions are messages of
love and peace. Is there anything more beautiful than
56
God choosing Islam as the name of His religion? This
name, Islam, is derived from total submission to God’s
commands. Thus, it implies the full meaning of peace.
In Islam, the greeting of believers is as-salamu alaykum,
which means peace be upon you. For further sacredness
of peace in Islam, Almighty God called Himself Peace for
He is the source of peace and perfection. Paradise is the
House of Peace in the Hereafter. Makkah is also the
dwelling of peace. The greeting of the people in Paradise
is ‘peace.’
Almighty God commands all believers saying:
“O you who believe, enter, all of you, into
peace and total submission to God wholeheartedly.” T.Q., 2:208.
Dear brothers and sisters, with all its invitation for peace,
Islam does not stop at that. Rather it elevates human
beings to the status of mercy, brotherhood and
cooperation because peace is a kind of truce between
two fighting parties, or could be a truce between parties
whose hearts are full of rancour.
Islam does not accept peace alone. Its objective is to
transcend it in mercy, kindness and compassion for all
humans regardless of their doctrine. Almighty God
addresses His Prophet Muhammad in the Holy Qur’an
saying:
“We have not sent you except as a mercy for
all creation.” T.Q., 21:107.
Dear brothers and sisters, if I want to go into detail in this
subject, it would take long, and the allocated time would
not be enough. But don’t you see with me that our
responsibility as clergymen is the greatest responsibility
at this time, and that we will one day stand before God
and will be asked about our trusts, messages, unity and
cooperation in the light of a free, frank and logical
dialogue?
57
From this platform, I address all clergymen in the world,
asking them to implement the messages of their prophets
by spreading love, brotherhood and peace and to emulate
their prophets’ teachings.
I would also like to address Colonel John Garang and his
group in South Sudan, and call upon them to respond to
Jesus Christ’s call for love and peace by being true
Christians in word and action. Further, I call upon them to
sit at the negotiating table with their brothers, be they
Muslims, Christians or others, to preserve their people’s
welfare.
If we are to imagine Jesus Christ (pbuh) being with us, I
believe he would undoubtedly work to silence guns and to
take people back to dialogue, the negotiating table and
love.
May God bless this honourable meeting and conference.
I pray to Almighty God to inspire us with truth and the
right path.
All praise be to God, the Lord of the entire universe.
Dialogue with the
Delegation of the
Reforming Church in
Switzerland
His Eminence’s speech to and discussion with
the members of the delegation
Damascus, Syria
8 October 1993
60
In the name of God,
the Most Gracious, the Most Merciful
All praise is due to God, the Lord of the worlds. Peace
and blessings be on Prophet Muhammad, on all of his
brother prophets and messengers, and their households
and companions.
I welcome our guests, “the Children of Jesus Christ.” We,
the children of Muhammad, welcome you. Islam encompasses all heavenly messages and calls all humankind to
believe in them all. Muslims would be considered
disbelievers if they believed in Muhammad but not in
Jesus, Moses or any other of God’s prophets.
Almighty God says in the Holy Qur’an:
“We make no distinction between any of His
messengers.” T.Q., 2:285.
We as Muslims have known this faithful brotherhood
through the Holy Qur’an and our Prophet Muhammad
(pbuh).
The Holy Qur’an criticises those who claim to be followers
of Islam, Christianity or Judaism but with no knowledge or
practice of their religion. It classifies their followers into
two main divisions: true believers and false believers. So
there is a true Muslim and a false Muslim. The Holy
Qur’an praises true believers from the followers of the
three religions and mentions them in different verses. For
example,
“Verily those who believe, Jews, Christians
and Sabians; whoever believes in God [Allah]
and the Last Day and does good deeds shall
have their reward with their Lord. They shall
have nothing to fear, nor shall they grieve.”
T.Q., 2:62.
Although the three religions have differences, not in
essence but in interpreting some of their articles, they all
call to monotheism. Monotheism or oneness of God does
61
not differ in its truth and reality, but the difference
happens in interpreting it in some religions. This has
made many people move far away from faith when
monotheism is interpreted in a way that mind and reason
reject.
In addition to that, there has been a kind of distance and
disharmony between religions because we got to know
one another from afar. When someone looks at another
who is on the top of a mountain, he cannot see his nose,
eyes or his beauty. He might even see him as a black
dot. In this case and in order to know the truth, we have
to come closer to it, and then we will be able to recognise
its features and its actual picture.
For this reason, I say that Muslims cannot be true
Muslims if they do not believe in Jesus (pbuh) and his
message and Moses (pbuh) and his message even
though Muslims believe that many false things have been
attributed to Muhammad, Moses and Jesus, peace be
upon them all.
Prophet Muhammad (pbuh) ordered us to
Islam every hundred years. He said,
raises for this community, at the end of
years, the ones who will renew its religion
search for true
‘Almighty God
every hundred
for it.’ Sunan Abi
Dawoud.
This renewal is to protect the essence of religion from
having false things attached to it so that it is not distorted
in the sight of people when it comes to practical life.
Islam calls to monotheism or oneness of God, the belief
in all the prophets of the Torah, in Jesus and all of his
teachings, in addition to the belief in what Prophet
Muhammad (pbuh) came with adding to the legacy of
previous prophets. Islam does not limit itself to spiritual
matters; it also concerns itself with both spiritual and
physical matters on the highest levels.
62
Islam also calls for the unity of human beings regardless
of colour, ethnicity or religion as it is said, ‘Human beings
are brothers and sisters whether they like it or not.’
Prophet Muhammad (pbuh) said, ‘You will not be a true
believer unless you desire for your fellow humans what
you desire for yourself.’ Sahih Al-Bukhari.
Islam also calls for the establishment of a global state and
family. Early Muslims who were raised by Prophet
Muhammad (pbuh) in his school were able to unify half of
the Old World under one nationality and state while
preserving the freedom of religion and social security
among all people; the rich helped the poor, and the
learned taught the ignorant.
Additionally, under the Islamic understanding of freedom
of faith, Islam urges and instructs Muslims to keep and
even protect the places of worship of Christians and
Jews.
The countries of Al-Sham (Syria, Lebanon, Jordan and
Palestine) were Christian, but when its people found their
Christianity in Islam and the Holy Qur’an, they accepted
Prophet Muhammad’s (pbuh) teachings because he did
not command them to desert the teachings of Christ.
Islam, on the other hand, gave full freedom to those who
insisted on holding on to their Christian or Jewish doctrine
to keep and practise their religion.
I work hard with all the power I have to achieve this
principle: peace and human brotherhood among all
people.
I pray to God that the adherents of Christianity and
Judaism understand this fact so that we can work
together under the banner of Abraham, Moses, Jesus and
Muhammad, peace be upon them all, to achieve peace
and brotherhood of faith.
63
Discussion
Question: What change occurred in your life that had the
greatest effect on it?
Answer: I took religious education from many teachers,
most of whom called to one Islamic school of thought
which negated the others, but at the last stage of my
studies, my final teacher was my father, Sheikh
Muhammad Ameen, may God have mercy upon his soul.
He was a great Muslim scholar and a Sufi leader.
He shifted me from a narrow circle to this vast
international one in which I am living now. I have found
out, in my travels to America, Europe, the Soviet Union
and Japan, that the developed world is ready to accept
this idea, which is the spirit of the three heavenly
religions. I strongly believe that if Abraham, Moses, the
prophets of the Torah, Jesus and Muhammad met, they
would hug one another and constitute one entity, and
reject anyone who did not follow their unity.
Question: Sir, you have talked about the state of respect
and mercy which Muslims and Christians lived in in the
past. How do you see their relationship at the present
time, especially regarding the issue of marriage?
Answer: Here in Syria, we Muslims and Christians live as
the children of one family. As for the other part of the
question, Islam allows a Muslim to marry a Christian or
Jewish woman because when she enters his home, she
will find respect for her faith, which guarantees that the
happiness of the family will grow. However, Islam
prevents a Muslim woman from marrying a Christian or
Jewish man lest he hurts her through negating or
disrespecting her sacred belief.
This might cause
dissolution of the family and loss to the children. If a
Christian or Jew believes in Muhammad and his message
as Muslims believe in Moses and Jesus and their
messages, then there would not be any objection to that
marriage.
64
Question: We know that fundamentalism is growing in
Christianity. What is the view of Islam regarding this
tendency? And why does it grow in Islam as well?
Answer: This movement began during the last ten years.
The word “fundamentalism” does not exist either in the
Arabic dictionary or that of Islam. Islam always calls for
dialogue and forbids the forcing of opinions on others
because that distorts the flexibility and ease of Islam, and
contradicts freedom of faith, choice and opinion in Islam.
Most often, some groups are called fundamentalists when
they are not. Some of them call for freedom of citizens
and the revival of Islam in this world from a moral
viewpoint, so we cannot call such people fundamentalists
in the modern terminology.
As for extreme fundamentalists who are against other
religions or who want to impose their opinion without any
dialogue, they do not have any relation to Islam.
Once a Christian delegation of seventy members came to
Prophet Muhammad (pbuh) and wanted to say their
prayers. He opened his mosque for them, and they
prayed in it.
Dialogue with wisdom and argument in the best way are
two basics in Islam. Islam does not allow any person,
group or country to impose their opinion on others.
Almighty God says in the Holy Qur’an:
“Let there be no compulsion in religion.” T.Q.,
2:256.
Islam agrees on freedom and equality of citizens,
Muslims and non-Muslims alike.
Prophet Muhammad (pbuh) said, ‘Beware! Anyone who
wrongs a non-Muslim citizen, degrades, overburdens or
takes anything from him against his will, I will be his
opponent on the Day of Judgment.’ Sunan Abi Dawoud.
It is narrated in Islamic history that the ruler of Homs (a
Syrian city) said to a Christian, ‘May God put shame on
65
you.’ That ruler realised he had done wrong to the
teachings of Islam, so he resigned his post because of his
fault.
Question: What does the word ‘Mufti’ mean? What are
your basic interests?
Answer: The Grand Mufti in a Muslim country such as
Syria is the head of the Higher Council for Fatwa (formal
religious orders or advisory opinions), the head of Muslim
clergymen and the upper consultant in Islamic affairs. He
is the one who represents Muslims at the official councils.
Each city has its mufti. He and his assistants are
responsible for teaching Muslims their faith and
answering their questions.
As for my current interests, I am working on introducing
true Islam to all people. This true Islam makes people as
one family whose members are brothers and sisters who
cooperate to solve their problems and overcome life’s
difficulties whether they are concerned with finances,
politics, science, health or otherwise.
I have delivered various lectures regarding the unity of
religion in its essence and cooperation between
Christianity and Islam in Europe, America and Japan.
Question: How do Sunni and Shiite families live in Syria?
Answer: They are like brothers and sisters, living in love
and harmony. Islam allows ijtihad (using human reason
in interpreting Islamic Law and deducing legal rulings
from their authentic sources, which is done by specially
qualified scholars). If the scholars differ in their ijtihad,
they should all respect one another’s opinion. They also
perform their prayers in each other’s mosques.
Question: I have been so impressed by
fundamentalism, but we have a very
which isn’t related to the last ten years
related to the last fifty years. It is
your reply about
important issue
only; rather it is
secularism and
66
materialism. What is your point of view regarding
materialistic and secular developments?
Answer: The emergence of secularism and materialism
is our responsibility as clergymen because we have not
been taking religion from its genuine sources. If Muslims
take Islam from the Holy Qur’an and Prophet Muhammad
(pbuh), and Christians take their Christianity from Jesus
Christ and from the Bible revealed to him, then we would
never see one atheist who denies true faith.
These matters have happened through the interpretations
and opinions of the clergy. Later generations have been
influenced by the thoughts of some earlier clergymen.
One of the reasons that have distanced people from the
genuine source of religion is that most people in the past
used to follow the clergy blindly, without thinking or using
their reason.
In recent years, human reason has been freed, and it
found out that the faith presented by some clergymen call
to what opposes truth, reality and human interest. Some
people preferred to abandon religion which did not agree
with the interests of human beings. This is what I said to
His Holiness Pope John Paul II in 1985. In a meeting
which lasted for an hour, I asked him, ‘Do you know who
founded atheism and communism in the world?’ He
asked, ‘Who?’ I replied, ‘You!’ He was shocked saying,
‘Me?’ I said, ‘Yes, you and me with you!’ He asked,
‘How?’ I replied, ‘Because we as clergymen have
presented religion in a way that current reason cannot
accept. This has led some people to contradiction and
intellectual and mental torment. They preferred to leave
religion and be atheist or secular.’
Unless we Muslims and you Christians return directly to
the teachings of Prophets Muhammad and Jesus Christ,
atheism will still exist. We as clergymen will be held
responsible for that before the divine heavenly court on
the Day of Judgment.
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After a long dialogue, the meeting was over, and he
shook hands with me and said, ‘I read the Holy Qur’an
every day.’ I replied in return that I have the Bible and the
Holy Book which I always read.
We as clergymen are responsible for secularism and
atheism. They have led people to drugs, intoxicants, Aids
and wars. Surely, clergymen bear a big responsibility
even in our current age.
Question: You have talked about tolerance and said that
there is no compulsion in religion, but how can we
understand that with what we hear about jihad?
Answer: Jihad in Islam is not directed against religions or
peoples. When the Holy Qur’an and Prophet Muhammad
(pbuh) called to jihad, it was a struggle against the
Byzantine colonisation in the west, and the Persian one in
the east. The aim of jihad was against tyrants and
dictatorial rulers who retarded their peoples.
The
teachings and duties of Islam demand the spread of
knowledge to all people. Countries in the Dark Ages
restricted reading, writing and knowledge to statesmen
and nobility. When Islam freed people, it obliged them all
to seek knowledge. That is why a lot of Muslim geniuses
in different disciplines of knowledge were from those
peoples as well as Arabs, so they shared the honour of
spreading knowledge.
In the very same time when Islam fought colonial
countries, it kept the creeds and places of worship of
people, so when they saw Islamic Law in its reality, they
accepted and converted to Islam willingly and
wholeheartedly.
Islam commands the Muslim State to help jobless
Christians and Jews and provide them with all means of
living.
It also guarantees old people sufficient social security
even if they do not believe in the religion of the Muslim
State.
Visit by a Delegation from
a Southern German State
His Eminence’s dialogue with the delegation
The Delegation consisted of a large number of religious
scholars, thinkers, politicians, and academics headed by
Herr Gerhard Contselman, Director of the Field Studies
Programme.
Abu Al-Nour Islamic Foundation, Damascus, Syria
(now known as the Sheikh Ahmad Kuftaro Islamic
Institution)
15 May 1995
70
In the Name of God,
the Most Gracious, the Most Merciful
All praise and glory be to God, the Lord of all Worlds, and
the best greetings and blessings be upon our Master
Muhammad, upon his forefather our Master Abraham,
upon his two brothers our Masters Moses and Jesus,
upon all of God’s prophets and messengers and all their
households and companions.
Islam means submission and obedience to God’s
commands, the One and Only, showing Him our
surrender and acquiescence to His will and acting upon
the messages that His prophets conveyed to humankind.
All heavenly messages and all prophets came to make
two main noble goals a reality.
The first goal is to establish a relationship between the
human soul and Almighty God. This relationship can be
realised through prayers and meditation, and by directing
one’s whole intellect and feelings towards the greatness
of God, the Creator of the whole universe. This relationship nourishes the human soul as food nourishes the
human body. The human body dies without nourishment.
It is the same with the human soul. If the soul does not
get connected to God, then its humanity dies away and
lives by its animal instinct and brutality. When human
souls become alive through their close relationship with
God, their owners feel a great happiness that cannot be
found in food, drink, beautiful scenery, marriage or any
other material thing in normal life. By this connection with
God, they can subdue all the desires that harm them,
such as taking drugs and alcoholic drinks, sexual abuse,
injustice and aggression. When people’s souls communicate with God, they find no difficulty or discomfort in
following God’s commands. Therefore, when the Holy
Spirit, Angel Gabriel, descended to inform the Holy
Prophet (pbuh) that God had forbidden alcohol, for
example, Muslims directly and in one day broke all jars
and containers of alcohol so that alcohol flowed down Al-
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Madinah’s streets like water streams once the Prophet
conveyed God’s command to them. Sahih Muslim.
The second goal is to establish good relationships
between human beings.
After establishing people’s
connection with God, they must treat their fellow humans
well regardless of their colour, faith or nationality. On this
basis, it is said, ‘Human beings are brothers and sisters
whether they like it or not.’
Prophet Muhammad (pbuh) said, ‘Shall I tell you about
the believer? It is the one who people are safe from in
their property and body. The best of Muslims is the one
who does not harm people by hand or tongue. The best
of the Muhajireen (emigrants) is the one who gives up
sins. The best of the Mujahideen (strugglers) is the one
who struggles against his own ego to fulfil obedience to
God.’ Musnad Ahmad.
Prophet Muhammad (pbuh) once said, ‘The comparison
between me and the preceding prophets is that of a man
who built a house and beautified it except for a space of
one brick in a corner. People went around it and
wondered at its beauty, but said, “If only this brick were
put in its place!” So I am that brick, and I am the final
prophet.’ Sahih Al-Bukhari.
With the effect the passage of time has had on religions,
translations from one language to another, and egoism
and desires that control humans, the concept of religion
has become distant from human reason and conviction.
One of the pillars of the Muslim faith is to believe in the
messages of all of God’s prophets. For example, as a
Muslim, I must believe in the message of our Master
Muhammad (pbuh) as much as I must believe in the
messages of our Masters Jesus, Moses and Abraham.
However, I must use my intellect and logic and not accept
irrational things because religion has not been sent to
contradict our minds. On the contrary, it has come to
develop the mind and to form identical twins with it.
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With the final brick whereby religion was perfected,
Prophet Muhammad (pbuh) established a universal state
and community in whose shade all people were equal
despite diversity in colour, nationality and faith.
The Muslim community was established on such divine
principles based on heavenly revelation, which revived
the human power of reason and which in turn responded
to its enlightenment, that for tens of years there were no
prisons, criminals or courts of justice because there were
no oppressors or oppressed.
Prophet Muhammad (pbuh) called for reviewing religious
affairs every hundred years. He said, ‘God sends to His
people at the beginning of each hundred years someone
who reviews its religion.’ Sunan Abi Dawoud.
This review by scholars aims at preserving the Divine
Law pure of any misunderstanding or misinterpretation.
In essence heavenly religions are like rain, which is
necessary for survival. However, if this rain is mixed with
filth from the earth, it gives death instead of giving life. By
the same token, when religion is preserved pure, it gives
life to the soul as well as to physical life, but when it is
mixed with mistakes and faulty interpretations, it gives the
opposite effect to what God has prescribed. Therefore,
we find humans in modern times distant from the Divine
School and its teachings.
The reason for this does not lie in the teachings
themselves or because these teachings are not made for
the benefit and happiness of humans; it is only due to the
mistakes that have been committed by religious scholars
— Muslim, Christian and Jewish. Consequently, they
have deprived religions of their vitality.
When the human mind and the power of reason were
liberated, people found religion irrational and inconvenient
for their life. Therefore, many have become secular and
have distanced themselves from religion. It is not their
fault, but rather it is due to the errors of some clergymen.
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When Islam was truly practised during the time of Prophet
Muhammad (pbuh) and for thirty years after his death, the
believers in these genuine heavenly principles were able
to establish a united community from Spain to China.
Islam with such principles could establish both the
universal community and the international state at the
same time, achieving security and rights that cannot be
realised without having a state. Islam attained this
great historical work in thirty years and by primitive
means. There were no cars, aeroplanes, wireless communications, space stations, faxes, internet, etc.
If Prophet Muhammad (pbuh) and the believers who
followed him had possessed the means available in the
twentieth century such as transportation, printing, media,
space stations and so on, I believe they could have
unified the whole world into one community and one state
in less than thirty years. This is what philosophers had
imagined and dreamed of, but they could never make it a
reality.
In conclusion, I would like to say, if any person in this age
from any country or people adopts this divine project and
uses contemporary mass media, I think not only peace
will be made but also brotherhood, and people all over
the world would become one family with no wars, hatred
or misery.
Discussion
Question: We now know how gorgeous Islam and its
teachings are, but we see in the West that there is a
tendency towards what is called Fundamentalism and
Fundamentalists. What is this disposition and how would
you describe it?
Answer: Islam is a divine programme.
If anyone
belonging to it does not act upon its perfect plan, it is his
responsibility, not that of Islam and its way of life. There
are two mistakes: one committed by the governments and
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the other one by the Islamists. Violence in Islam is not
acceptable, yet governments must meet peoples’ needs.
Question: Could you point out for us some kinds of
disputes in Islam like the difference between Sunnis and
Shiites. What is the reason for that and how do you
explain it?
Answer: This is not part of genuine Islam. This matter
could happen in any religious, political or similar group.
They start united, then through the differences in people’s
thoughts and viewpoints comes this division no matter if
it is religious or not. However, these divisions are going
to disappear. The Holy Qur’an has not been translated,
so it has remained in its original language. Consequently,
it has not been and will not be distorted or changed. It is
quite distinct. All Muslims with all their groups and
schools of thought believe in this. These days, we find all
Muslim groups are drawing closer and closer to one
another towards Muslim unity concerning creed in the first
place.
On the other hand, fanaticism between the followers of
the two religions, Islam and Christianity is starting to
recede because of human and intellectual progress. This
closeness between the adherents of the two heavenly
religions is very promising and gives glad tidings of all
good in the near future for the benefit of faith and
humankind.
In Syria, for example, we Christians and Muslims feel as if
we are the children of one family. We cooperate with
each other as the children of the same father and mother
do.
Question by a German woman: What is the position of
women in the Muslim Community?
H.E. answers with a smile: Our Master Muhammad
(pbuh) said, ‘Women are equal to men.’ Musnad Ahmad.
The Holy Qur’an says:
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“And they [women] have rights over their
husbands similar to those of their husbands
over them to what is equitable.” T.Q., 2:228.
Prophet Muhammad (pbuh) also said to someone who
came to him asking for permission to go with him to fight
the aggressors: ‘Have you got a mother?’ The man
replied, ‘Yes.’ The Prophet said, ‘Stay with her (to take
care of her) because Paradise is under her feet (by
humbling yourself to her and serving her).’ Sunan Al-Nasa’i.
He also said, ‘Anyone who has three daughters, is patient
with them (their nagging and demands) and takes good
care of them, God admits him to Paradise because of his
mercy upon them.’ A man asked, ‘What about two
daughters, Messenger of God?’ He replied, ‘And two
daughters.’ Another asked, ‘And one daughter?’ ‘And
one daughter,’ he replied. Mustadrak Al-Hakim.
The last words the Holy Prophet (pbuh) said before his
soul left his body were, ‘Take good care of women.’ Sahih
Al-Bukhari. He kept repeating that until he took his last
breath.
Question: What is the view of Islam about separating
religion from state or church from state?
Answer: Islam is a religion and a state simultaneously. It
was a political act when religion was separated from
state. It is narrated that the Prophet (pbuh) said, ‘Islam
and political authority (power) are two twins; neither of
them is sound without its companion.’ In another tradition
we read: ‘Islam is the basis and authority is a guard.
Whatever has no basis will be demolished, and whatever
has no guard gets lost.’ Al-Dailami.
Muslim Unity against
Scholastic Fanaticism
His Eminence’s speech
delivered on his behalf
at
The World Muslim Conference
Los Angeles, California, USA
2–4 August 1996
78
In the name of Allah,
the Most Beneficent, the Most Merciful
All praise be to Allah, and may His peace and blessings
be upon our Prophet Muhammad, the last of the prophets
and messengers, upon his brother prophets and
messengers and their households and companions.
Almighty Allah says in the Holy Qur’an:
“Verily, this religion of yours is one religion,
and I am your Lord; therefore worship Me
alone.” T.Q., 21:92.
Islam is the religion of monotheism and unity because
Allah is one, so religion is one and the end is one too.
Islam has eliminated all differences among the individuals
of its society. It has united them and made them one
people. It has also planted the seeds of successful unity
among them by stressing the feeling of brotherhood and
social, linguistic and cultural unity, and by preventing all
kinds of aggression or transgression.
Muslim unity is not based on ethnicity, economics or
geography. It is rather based on love, sympathy and
coherence among all individuals. Through that unity,
justice is achieved without any prejudice, and the criterion
for preference, nobility and honour is righteousness, good
deeds and nothing else.
Almighty Allah says in the Holy Qur’an:
“O people! We created you from a single pair
of a male and a female and made you into
peoples and tribes so that you may know one
another. Verily, the most honoured of you in
the sight of Allah is the most righteous of you.”
T.Q., 49:13.
Our great Prophet Muhammad (pbuh) said, ‘All creatures
are Allah’s dependants, and the most loved ones by Him
are the most helpful to His dependants.’ Musnad Al-Bazzar.
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Muslim Unity throughout History
When some people speak about Muslim unity as the
gathering of all Muslims into one state, they think it a kind
of fiction or imagination. If Muslim unity is considered as
imagination, then what is the truth?
When Prophet Muhammad (pbuh) established his state in
the illuminated city of Al-Madinah, he gave glad tidings to
his companions that they would extend the Muslim state
by conquering Persia, Byzantium and Yemen. Indeed, he
turned the whole of Arabia into one state before his
death.
During his last sickness, he prepared an army to conquer
Al-Sham (Greater Syria), and he appointed Usama bin
Zaid, a young Muslim fighter, as the leader of that army.
Conquests continued during the time of Caliph Abu
Baker, and the area of unity expanded. After his death,
the state expanded even more during the Caliphates of
Umar and Uthman. The result was that Islam reached
the borders of China in the east and France in the west,
and those peoples became one people: the Arabs,
Chinese, Persians and Romans all became brothers and
sisters, and they kept that brotherhood as long as they
were committed to Allah’s words in the Holy Qur’an:
“Obey Allah and His Messenger and do not
dispute lest you lose courage and power, and
be patient for surely Allah is with the patient.”
T.Q., 8:46
and as long as they adhered to the teachings of Prophet
Muhammad (pbuh) when he said:
‘O people! Your Lord is One, and your
forefather is one. You are all the descendants
of Adam, and Adam was created from earth.
Verily, the most honoured of you in the sight
of God is the most righteous. No Arab has a
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preference over a non-Arab, nor has a nonArab over an Arab. No white person has a
preference over a black one, nor has a black
one over a white one except in righteousness.’ Then he asked, ‘Have I conveyed the
message?’ They replied, ‘Yes, O Allah’s
Messenger!’ He concluded, ‘Let those who
are present inform those who are absent.’
Musnad Ahmad.
When they deviated from this way, they became disunited
and scattered, and they lost power after they had ruled
half of the Old World because they preferred disputes to
agreement and disunity to unity. They simultaneously
nominated more than one person as a caliph to rule the
Muslim state, and those caliphs used their power against
one another. After that, modern colonialism came to
destroy what remained of their unity, replace it with seeds
of disputes, dispose of the caliphate system and divide
the Muslim state into small countries and scattered
emirates. Consequently, Muslim unity turned into a
dream after it was a reality, but its seeds are still there in
the Muslims’ hearts calling for someone to water it,
nurture it and bring it back to life.
Once, while I was in China, a Chinese Muslim looked at
me and noticed my Muslim look and said to me in a nonArabic tone, ‘Allahu Akbar? (Allah is greater!)’ Of course,
I understood what he meant by his question. He meant to
ask me if I am one of those who say, ‘Allah is greater!’
and I replied, ‘Yes, Allah is greater.’ Then he hugged me
crying and reciting Allah’s verse in the Holy Qur’an:
“Verily, the believers are but a single
brotherhood.” T.Q., 49:10.
Brothers and sisters, this age has generated many
developments that have affected the form of the unity to
which Muslims aspire, but it cannot affect its essence.
Muslims can find a suitable way and atmosphere to
achieve their unity if they so wish.
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Requirements and Manifestations of Muslim Unity
Worshipping One Great and Almighty God, who is the
Most Gracious and Merciful, also makes His servants
merciful, compassionate and sensitive to one another’s
pains and worries such that they share one dream and
one pain. Prophet Muhammad (pbuh) said, ‘The likeness
of believers in their intimacy, mercy and sympathy is like
one body; if an organ of it suffers, all the rest of it will
sympathise, suffering fever and sleeplessness.’ Sahih
Muslim.
All acts of worship in Islam call for unity and express it.
For example, in prayer, which is a basic pillar of the
religion, Muslims have to stand in one line with no
preference to anyone: the rich beside the poor and the
ruler beside the ruled. All of them put their foreheads on
the ground in prostration, showing their submission to
Allah because He is the Greatest of all.
In pilgrimage, Muslims gather in one place regardless of
their colour and ethnicity, leaving behind all their sewn
clothes and selfishness, responding to the One and Only
God and learning the morals of the Muslim community.
Particularly in pilgrimage, there should be no obscenity,
sinning or arguing.
Also, starting the month of fasting (Ramadan) at one time
all over the world strengthens the feeling of unity among
Muslims. All Muslims abstain from eating, drinking and
committing unlawful actions. Their feeling of hunger and
patience leads them to help and support the poor, the
weak and the needy.
Finally, zakat, which is an obligatory charity on the rich to
be given to the poor and indigent without reminding them
of their favours or harming them, is a kind of cooperation
in seeking Allah’s obedience and pleasure.
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Islam, in addition to that, establishes the rules of
treatment of non-Muslims living in a Muslim community so
that they do not feel alienated or oppressed. Moreover,
they must feel secure, safe and relaxed, and have peace
of mind.
There is no compulsion in religion. Any individual is
regarded as a human being before any other
consideration. Human brotherhood is of a great value in
Islam. Nothing can express or prove this like reporting
the authentic incident when a funeral procession of a Jew
passed by Prophet Muhammad (pbuh). When he stood
up for the procession, his companions said to him, ‘It is
for a Jew.’ He directly replied, ‘Isn’t he a human being?’
Sahih Al-Bukhari.
It is also narrated that Caliph Umar (may God be pleased
with him) saw an old Jew begging for alms. Umar asked
him about the matter. The man replied, ‘I am a Jew.’
Umar said, ‘We have not been fair with you when we took
tax from you as a young man and now neglect you when
you have become old.’ Then he took him by hand to the
Muslim Treasury and assigned a monthly portion of
money for him. Isn’t this what we call nowadays social
security or old-age pension?
Once the Emir of the Believers, Caliph Ali, accused a Jew
of stealing his shield. They came before the judge and
sat together side by side. When the judge asked Ali to
prove his claim, he brought him his son, Al-Hasan, the
grandson of the Prophet (pbuh) as a witness. The judge
refused him as a witness. Caliph Ali asked, ‘How can you
refuse the testimony of the youth’s master in Paradise?’
The judge said, ‘In the court of law, we cannot accept the
testimony of a son for his father.’ Then the judge asked
the Jew to prove his point, too. The Jew said, ‘The shield
is mine, and it is in my hand now.’ So, the judge ruled by
keeping the shield with the Jew because of lack of proof.
The Jew was astonished when he saw that Islamic Law
gave the shield to him at the expense of the ruler of the
whole Muslim people. So, he proclaimed the integrity of
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the Islamic Law, admitted that the shield was Ali’s,
sincerely uttered the words of faith in Allah and converted
to Islam.
Reasons for Disunity
Now that we have talked about unity, it is necessary to
talk about its opposite, which is currently controlling the
Muslim world. When we define the reasons for disunity,
this will be the first step towards unity, just as diagnosing
the illness is the first step towards recovery.
If we go back to the beginnings of disunity in the history of
Islam, specifically in the Caliphate of Uthman (may Allah
be pleased with him), we find that it only started when
Muslims forgot about the ethics of diversity, which stops
sedition and ordeal stirring up. The same situation lasted
during the rule of Caliph Ali (may Allah be pleased with
him). When the Umayyads took over the Caliphate,
disunity became deeply rooted as a result of persecuting
and oppressing the non-Arab adherents to Islam and not
giving them their full rights.
Consequently, those
adherents devoted themselves to knowledge, science
and jurisprudence and became experts in most of the
religious and universal disciplines of knowledge, and kept
away from politics and authority.
Hence, the seeds of division started to grow through
some scientific and intellectual differences, and then they
turned into political differences.
We can summarise the historical reasons for disunity, the
seeds of which were planted during the period of
backwardness and deterioration, in the following points.
1. The corrupt rule of some rulers
That was clearly reflected in the concept of shura
(consultation), which was neglected, and the system of
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rule, which was turned into a hereditary and monarchic
one. That led to anger and disloyalty against the rulers.
In turn, it generated many new corrupt rulers in the distant
territories, who fought against each other to get power by
seeking help from non-Muslims against their fellow
Muslims.
2. Factionalism
It started after the murder of Caliph Uthman (may Allah
be pleased with him) when people were divided into many
fighting factions. Such a situation encouraged people to
rebel against authority and opened the gates for corrupt
ideologies and groups.
3. Revival of regional languages, disputes and
inclinations
The language of traditions, worship and disciplines of
knowledge had been Arabic, but new calls appeared to
revive regional languages, making Arabic melt away in
many Muslim territories. That was why many people
there were ignorant of the teachings of Islam.
There are also intellectual reasons for disunity.
1. Fanaticism
Fanaticism is a blind bias and inclination towards a tribe,
people, ethnicity or colour. It works as a destructive axe
in the body of Muslim unity. Prophet Muhammad (pbuh)
defined it as ‘to help your own people to oppress others.’
Sunan Abi Dawoud.
So, helping oppressors is evil and fanatic. However, to
love your own people and homeland is not fanaticism.
On the contrary, we are ordered to do that in Islam. Ubai
bin Ka’ab, one of the Prophet’s companions, asked the
Prophet (pbuh), ‘Is it fanaticism (tribalism) when a man
loves his own people?’ He replied, ‘No, but it is fanatic to
help your own people to oppress others.’ Sunan Ibn Majah.
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When the Prophet (pbuh) wanted to establish the state of
Islam, the wind of blind tribal fanaticism was likely to
shake it. Immediately and wisely, the Prophet (pbuh)
wiped it out at the very beginning. It is narrated that one
of the followers of Abdullah bin Abi Saloul, head of the
hypocrites in Al-Madinah, wanted to stir up trouble and
dispute in the Muslim community. He called on his tribe,
Al-Aws, to fight. In response, his opponents called on the
tribe of Al-Khazraj to fight, too. Then, the two tribes met
to fight each other, reviving a bloody hateful fanaticism,
which the Prophet (pbuh) had tried hard to prevent in any
form. They pulled out their swords and were about to
start when the Prophet (pbuh) came and said angrily, ‘Be
conscious of Allah. How come you respond to the call of
Ignorance (the pre-Islamic period) though I am still living
among you? How come you do so after Allah has guided
you, honoured you through Islam, saved you from
disbelief and pre-Islamic ignorance and brought your
hearts together in harmony and intimacy?’ Tafseer Ibn Kathir.
He also said, ‘Leave it (tribal fanaticism), for it stinks.’
Sahih Muslim.
Once Bilal Al-Habashi (the Abyssinian), a noble black
companion, came to the Prophet (pbuh) complaining
about the ill-treatment and fanaticism of Abu Thar, also
one of the Prophet’s companions, because the latter
rebuked him for his black skin and called him, ‘You, son
of a black woman!’ So, the Prophet said to Abu Thar, ‘It
has become unbearable; this is too much. No white
person has any favour over a black one except through
righteousness and good deeds.’ Musnad Ahmad.
The Prophet (pbuh) also said, ‘Anyone who calls for
fanaticism, fights for it or dies as a fanatic does not
belong to us.’ Sunan Abi Dawoud.
That is the Islamic attitude towards all kinds of fanaticism,
whether nationalism, tribalism or racism. In this respect,
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we also have to remember how Prophet Muhammad
(pbuh) had achieved such integration among all his
society members that they did not feel any discrimination
in colour, race or language. He associated them with
each other as brothers, to the extent that an Ethiopian felt
towards a Qurayshi as to his own brother, and the rich felt
the same towards the poor. When the seeds of elitism
started to grow through belonging to Prophet
Muhammad’s (pbuh) household, the Prophet destroyed it
by saying, ‘The family of Muhammad includes every pious
person.’ Al-Tabarani in Al-Awsat. He replaced lineage and
blood relationship with that of faith and piety. It is related
that he (pbuh) said, ‘Salman is one of my household,’
Mu’jam Al-Tabarani although he was Persian.
When the sun eclipsed at the time of the death of
Abraham, the Prophet’s son, people thought that it took
place because of his death. However, the Prophet (pbuh)
corrected their understanding by saying, ‘The sun and the
moon are two signs of Allah’s. They do not eclipse for the
life or death of anybody.’ Sahih Al-Bukhari.
When a woman from the tribe of Makhzoom stole
something and was brought before the court for
punishment, somebody came to intercede for her, but the
Prophet (pbuh) refused and said angrily, ‘By Allah, if my
own daughter Fatimah committed the same crime of
stealing, I would also cut off her hand.’ Sahih Al-Bukhari.
The Prophet (pbuh) tried to eradicate all traces of
fanaticism and considered the fighting and hatred caused
by fanaticism a kind of disbelief. He said, ‘Don’t turn into
disbelievers after my death by killing one another.’ Sunan
Al-Tirmithi.
His companions followed his steps as well.
History books narrate that, at the time of Caliph Umar
(may Allah be pleased with him), his governor Abu Musa
Al-Ash’ari punished Annabiga Al-Ja’di by whipping him
fifty times because he tried to revive tribal fanaticism by
inciting his own tribe, just as the Arabs used to do before
Islam.
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Finally, fanaticism is the bitter enemy of unity, and to
achieve unity it is necessary to reject its opponent,
namely fanaticism, and to replace it with the brotherhood
of faith, following Allah’s words in the Holy Qur’an:
“And hold fast, all together, to the rope of
Allah [the Holy Qur’an], do not be divided
among yourselves and remember with
gratitude Allah’s favour on you: for you were
enemies, and He joined your hearts in love,
so that by His Grace, you have become
brothers.” T.Q., 3:103.
2. Scholastic Fanaticism
This was one of the reasons that divided Muslims. What
we mean by this term is to follow a doctrinal, intellectual
or juristic school of thought and to hold fast to it while
considering all other schools of thought wrong.
Consequently, juristic and doctrinal schools of thought
became a means for division despite their representing a
great intellectual heritage, which has enriched Islamic
Law with inexhaustible gifts over history.
Unfortunately, every school of thought was considered a
religion in itself, and disagreeing with it was considered
disbelief and disobedience to Allah. Muslims divided into
Sunni and Shiite. The Sunnis also divided into Malikis,
Hanafis, Shafi’is and Hanbalis. The Shiites also divided
into Imamis, Zaidis, Isma’ilis and so on. Among all, there
are many groups and schools that only Allah knows their
number and end. One of the manifestations of this hatred
of scholastic fanaticism is burning each other’s mosques,
stealing property and making accusations of misguidance
and disbelief. What extremely shocked me is that I once
read the following question in a book of jurisprudence: ‘Is
it acceptable for the followers of a certain school of
thought to get married to a woman from a different
school?’ The answer was, ‘Yes, it is ok, by analogy with
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permissibility of marriage of a Muslim to a Christian or
Jewish woman!’ Another example is what we witnessed
in some mosques that a Hanafi Muslim did not accept to
be led by a Shafi’i imam in prayer.
These are some of the aspects of detested scholastic
fanaticism that divided Muslims and made them into
peoples and tribes, fighting and hating one another
instead of cooperating and complementing one another.
The reason behind all of that is the ignorance of what was
revealed to Prophet Muhammad (pbuh).
Almighty Allah says in the Holy Qur’an:
“And don’t be like those who have become
divided among themselves and have fallen
into disputations after receiving clear signs:
there is a terrible torment for them.” T.Q., 3:105.
He also says:
“If you differ in anything among yourselves,
refer it to God and His Messenger if you do
believe in God and the Last Day.” T.Q., 4:59.
May God bless Imam Al-Shafi’i who said, ‘No one is
fanatic except an ignoramus, and I have never seen a
person of knowledge who is fanatic.’ So, those who
consider the school of thought as a religion in itself are
the furthest people from the teachings of the great imams
of those schools.
Imam Al-Shafi’i also said, ‘Whatever tradition (saying,
action or approval by the Prophet) is authentic, it is
adopted in my school of thought.’ Imam Abu Hanifah
said, ‘If any of my deductions or thoughts contradicts the
teachings of Allah’s Messenger, throw mine away.’
They believed that each mujtahid (a scholar who has the
qualifications for making juristic or other deductions from
the genuine sources of Islamic Law) might be right or
wrong and will get a reward even if the deduction was
found to be wrong. They learned the ethics of diversity so
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well that all their differences remained intellectual and
cultural. It helped them to complement one another
rather than to fight, quarrel with or hate one another.
These are some of the main reasons for intellectual
differences. Other reasons like the moral and intellectual
ones can be eliminated by love, cooperation and
harmony, and by learning the ethics of diversity and
dealing with differences.
In this regard, we quote some of Imam Al-Shafi’i’s words.
‘I have sought knowledge for two years and sought to
learn good manners and rules of conduct for eighteen
years. I wish I had spent the twenty years seeking to
learn good manners and ethics of knowledge.’
People concerned with knowledge and calling to Islam
must learn the ethics of diversity, of which are the
following:
1. Bearing love for all people, especially their brothers
and sisters of the same faith, regardless of their
different opinions or schools of thought.
2. Keeping the differences within scholastic and cultural
limits and not expanding them so that they turn into
scholastic fanaticism or factionalism.
3. Avoiding the old historical differences and looking for
what helps to bring opinions closer and not the
opposite, and for what unites and not separates.
Almighty Allah says:
“That was a community that has passed
away. They will reap the fruit of what they did,
and you of what you do, and you will not be
questioned as to what they did.” T.Q., 2:134.
How wise Imam Al-Shafi’i was when he was asked
about the battle of Siffeen! He said, ‘Almighty Allah
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saved me from taking part in that battle, so why don’t I
save my tongue from going into it.’
4. Meeting at what we agree upon and giving excuses to
one another on what we disagree upon.
5. It is necessary for those who are sincere and deeply
interested in the issues of the Muslim world to get rid
of all seeds of disunity and fragmentation, whether
they are in the shape of books, articles or opinions.
Instead, they must water the seeds of harmony and
sympathy, forgetting all the pains of the past and
looking forward to the future.
The best examples of such ethics are those of the noble
imams and founders of the four major schools of thought.
For example, Imam Abu Hanifah took some of his
knowledge from Imam Ja’far Al-Sadiq, and Imam AlShafi’i took some from Imam Malik and Imam Muhammad
bin Al-Hasan, who was a student of Imam Abu Hanifah.
He loved him very much and described him by saying, ‘I
took a great portion of my knowledge from Imam
Muhammad bin Al-Hasan.’
Imam Al-Shafi'i was a
contemporary of Imam Ahmad bin Hanbal, and they loved
each other. I myself, speaking of Allah’s favours on me,
have spent all my life, that is more than half a century
now, in calling to Allah, bringing the different schools of
Islam closer to one another, working on eliminating the
differences and eradicating any wrong or transgression. I
have also visited Iran many times and called for the unity
of Muslims. Also, after this conference I will be heading
for Morocco to attend a conference held by the World
Forum for Proximity between the Islamic schools of Islam
that belong to the Organization of the Islamic Conference.
There, I will lecture on the effects of proximity between
the different schools of Islam on the social, economic and
political status in the world.
In the past, I visited many Islamic countries where I
always found many ears to the call for unity and open
hearts to the seeds of love, harmony, brotherhood and
cooperation. I always call for putting aside all titles and
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names, like Sufi, Salafi, Sunni, Shiite and so on. I also
confirm the need to go back and commit ourselves to
what Allah imposed on us in the Holy Qur’an where He
says:
“It is He (Allah) who has named you Muslims,
both before and in this (the Qur’an).” T.Q.,
22:78.
In confirmation of all these facts, the Abu Al-Nour Islamic
Foundation (currently, the Sheikh Ahmad Kuftaro Islamic
Institution) in Damascus has always been a home that
embraces every sincere caller of Islam who does not call
for personal desires or ego. Each of us has mistakes, but
how mistaken is he who forgets about the 95% of his
brother’s good and sheds light on the 5% of his wrong.
Almighty Allah says:
“And do not be like those who have become
divided among themselves and have fallen
into disputations after receiving clear signs:
there is a terrible torment for them.” T.Q., 3:105.
In conclusion, Muslim unity is an urgent necessity
imposed on us by the present international and political
circumstances. It also requires sincere and serious
efforts from everyone to eliminate all seeds of disunity
and go back to the ways and teachings of Prophet
Muhammad (pbuh) who said, ‘I left for you something
that, if you commit yourself to it, will never lead you
astray; that is the Book of Allah (the Holy Qur’an) and my
Sunnah (the Prophet’s way of practising religion including
his words, actions and approvals).’ Mustadrak Al-Hakim. We
must do so to regain our unity and be as Allah wants us
to be. Each one should do that according to his or her
position and ability. By so doing, we will be committing
ourselves to the Prophet’s (pbuh) saying, ‘After me you
will face selfishness and things that you would deny.’
They asked, ‘So what do you order us to do then, O
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Allah’s Messenger?’ He said, ‘Fulfil and carry out the
rights on you and ask Allah what is for you.’ Sahih Al-Bukhari.
All praise be to Allah, the Lord of all worlds.
The Birthday of Jesus
Christ
Peace be upon him
An Extract from His Eminence’s speech
at
Abu Al-Nour Mosque
His Eminence Sheikh Ahmad Kuftaro, The Grand Mufti of
the Syrian Arab Republic, in his weekly lecture at Abu AlNour Mosque in Damascus, spoke about the birthday of
Jesus Christ, son of Mary, peace be upon him.
Damascus, Syria
20 December 1996
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We as Muslims have learnt from the Holy Qur’an how to
love Jesus, honour him and believe in him as we believe
in all of God’s prophets and messengers. We find in the
Holy Qur’an the second longest chapter named after
Jesus’ family: The Family of Imran, who was the Virgin
Mary’s father. The Holy Qur’an also contains another
long chapter under the name of Mary, honouring her and
speaking about Jesus’ birth.
All that is to indicate that enlightenment consists of
successive circles, and that the source of heavenly
messages is one despite the diverse legislation. The
later legislation came to verify and perfect the former one
because of developments over time and so on until the
final legislation came with Prophet Muhammad (pbuh).
Almighty God says in the Holy Qur’an:
“And We have revealed the Scripture to you
with truth, verifying the previous scriptures
and guarding them in safety.” T.Q., 5:48.
Almighty God says in another verse:
“The Messenger believes in what has been
revealed to him from his Lord, and so do the
believers. They all believe in God, His angels,
His scriptures and His messengers. They
say, ‘We make no distinction between any of
His messengers.’” T.Q., 2:285.
He also says:
“Say [O Muslims], ‘We believe in God and that
which has been sent to us and that which was
revealed to Abraham, Ishmael, Isaac, Jacob
and the prophets among his descendants,
and that which was given to Moses and
Jesus, and that which was given to the
prophets from their Lord.
We make no
distinction between any of them, and to Him
we submit.’” T.Q., 2:136.
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The Holy Qur’an is a combination of all heavenly
messages and a call for belief in all of God’s prophets
and messengers. So we can simply say that the Holy
Qur’an encompasses the messages of all prophets
starting with Adam and ending with Muhammad, peace
and blessings be upon them all.
The Prophet Muhammad (pbuh) said in one of his
traditions, ‘I am the nearest of all people to Jesus, son of
Mary.’ Sahih Al-Bukhari.
In another tradition he said, ‘I am the nearest of all people
to the son of Mary. Prophets are paternal brothers, and
there is no prophet between me and him.’ Sahih Muslim.
Celebrating the birthday of Jesus means to rejoice by
reviving his teachings and those of his brother prophets
and messengers.
Some of Jesus’ teachings are as follows.
‘Love your Lord with all your heart, mind and ability.’
‘Love your kin as much as you love yourself.’ This
includes every human being who likes and does
goodness to help the weak and support the oppressed.
This is Jesus’ religion, message and teachings.
So, are Americans and Europeans today Christian? Are
they following Christ’s teachings? Do they treat the weak
with mercy? Do they treat the needy, hungry and
backward nations with help? Do their actions indicate
belief in the message of Jesus Christ or disbelief?
Did Europe, who colonised the world, east and west, do
that to follow Christ’s teachings or to plunder the
resources and treasures of those weak people, enslave
their children, dominate their cultures and change their
national identity?
Visit by Pope Shnouda,
Pope of the Copts in Egypt
A summary of His Eminence’s speech
in the presence of
a group of patriarchs and bishops from many
countries, Muslim scholars, ministers, ambassadors
and MPs
His Eminence Sheikh Ahmad Kuftaro spoke about the
meeting, cooperation and coordination concerning
matters in common between Islam and Christianity.
The Sheikh Ahmad Kuftaro Islamic Institution,
Damascus, Syria
2 May 1997
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Islam did not come to abolish previous religions; on the
contrary, it came to complete and perfect them. Prophet
Muhammad (pbuh) refers to this meaning when he said,
‘The likeness of me and the other prophets before me is
that of a man who built a house and beautified it except
for the space of one brick in a corner. People went
around it and wondered at its beauty but said, “If only this
brick were put in its place!” I am that brick, and I am the
final prophet.’ Sahih Al-Bukhari.
Almighty God says:
“Say, ‘We believe in God, and the revelation
which has been sent to us, and what was
revealed to Abraham, Ishmael, Isaac, Jacob
and the prophets among his descendants,
and what was given to Moses and Jesus, and
what was given to the prophets from their
Lord. We make no distinction between any of
them and to Him we submit.’” T.Q., 2:136.
So the Holy Qur’an is a combination of all the heavenly
messages and a call to belief in all of God’s prophets and
messengers. Islam came to rectify the false and personal
opinions that had distorted religions. All religions agree
with regard to truth and logic; they even came to make
human minds grow so that they can be the most
successful. Heavenly religions, in their essence, came to
change primitive minds into mature and enlightened ones.
People with primitive minds used to take stones as their
gods and worship them. They even were so merciless
that they buried their own children alive. Almighty God
says:
“Do not kill your children on account of
poverty.” T.Q., 6:151.
Some of those people despised women and buried them
alive. Almighty God says:
“And when the infant girl, buried alive, is
asked for what crime she was killed.” T.Q.,
81:8–9.
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Religions came to make the judiciary, which was
controlled by selfish desires and greed, a just and
independent one. Almighty God says:
“Verily, God commands justice and the doing
of good.” T.Q., 16:90.
He also says:
“O you who believe, stand out firmly for God
as just witnesses; and let not the enmity and
hatred of others make you avoid justice. Be
just; that is next to piety, and fear God. Verily,
God is Well-Acquainted with what you do.”
T.Q., 5:8.
Religions came to rule all people according to equity in
matter of duties and rights. Prophet Muhammad (pbuh)
said, ‘If Fatimah (Muhammad’s daughter) stole, I would
have her hand cut off.’ Sahih Al-Bukhari.
Religions also tackled people’s affairs and problems and
transferred them from poverty to richness, from
backwardness to progress, from ignorance to knowledge
and from weakness to strength. For these noble reasons
religions came, and to these targets prophets and
messengers called. Therefore, if we find objectives other
than these, we should realise that religions have become
distorted and we have expressed them incorrectly.
This means that they need to be renovated and brought
back to their fundamental essence, as the noble Prophet
Muhammad (pbuh) said, ‘This knowledge will be passed
on by the elite of every generation; they would clear it
from the distortion of extremists, the misrepresentations
of the wrong-doers and the misinterpretations of the
ignorant.’ Sunan Al-Baihaqi.
Indeed, heavenly religions called for and realised human
rights. Religion did not come to hold humans back, but to
make them civilised, enlightened and happy, and those
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who claim otherwise are lying to people in regard to
religion. Actually, philosophers founded Utopia only on
paper, while prophets realised it on the level of the
individual, society and nation. If the clergy work to return
religion to its authentic nature and clear it of everything
that distorts it, the whole world would certainly unite and
become one world in its belief in the One Glorious God.
I believe that, if we make a revolution in religion by
returning it to its original form, we will not find any atheist
in the whole world. I also believe that Muslim-Christian
cooperation in the twenty-first century will start very soon.
Currently, we share many Arab issues and anxieties, the
most important of which is Jerusalem.
Jerusalem must be the focal point of peace in the region
as well as in the world. In fact, defending Jerusalem and
its holy sites is a basic element in our religious doctrine.
This element cannot be weakened or doubted. It must be
a blood-like belief that runs in our veins and is born into
our children. Indeed, we are heralds of peace. We seek
peace for ourselves and for others, but at the same time
we reject having our rights taken away by force. We
cannot allow any hand-span of our lands to be
abandoned. We as Muslims and Christians in our joint
struggle against the treacherous Zionist aggression,
which is directed against Jerusalem and its holy sites,
against Palestine and its people, against Christianity and
its churches and against Muslims, Islam and the Holy
Qur’an, desperately need to solidify our front and hold
fast to God’s strong rope so that we constitute one front
line defending the rights of our nation and homelands.
Each Arab, whether Muslim or Christian, must work with
the utmost power — material and non-material — to
support the struggle and perseverance of the Arab nation,
specifically in Palestine. We pray that Almighty God will
show us our nation dignified and victorious, and we will
witness justice prevailing all over the world. Yet this
cannot be achieved without the correct belief. Indeed, I
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call for the abolition of the so-called right of veto in the
Security Council, which has been used against weak
nations. The most obvious example of this is the United
States’ use of it twice in only one week and against the
will of the whole world in support of Israel, who took
Palestinian territories by force and established their own
settlements on them. Is this equity? Is this democracy?
Are these the human rights which they call for?
Therefore, we think that if international law is not carried
out truthfully, honestly and justly, the word peace is sure
to be a big lie and a mockery of people.
Humanity will keep living in confusion, and wars will
continue, unless we return to God’s teachings. Arab and
Muslim nations must move in the right direction to support
and defend Arab rights without any negligence or
lenience.
I think we have been negligent in the field of world media.
I am absolutely certain that if we prepare sufficient and
efficient media and use them in defending Arab rights by
uncovering injustice and aggression committed against
Arabs, showing the bright face of Arab culture and
clearing up any misconceptions about Arabs, especially in
the West, we will surely replace many stereotypes and
misconceptions with truth, especially where media are
available, such as satellite TV channels, the Internet and
such like.
Almighty God has granted Arabs all the material and
moral powers they need. Our land contains the cradle of
heavenly religions, and we have supporters all over the
world. On the other hand, we have to know that if we are
negligent towards ourselves, we cannot ask others to do
the duty on our behalf. Establishing a prosperous,
advanced and strong Arab people is enough to take our
rights back and to resist our enemies, and this is better
102
than thousands
condemnations.
of
conferences,
speeches
and
The Western Christian world and the Western Church in
particular have to fulfil their duty in supporting the
Palestinians’ rights in their homeland in a way that
conforms to the teaching of Jesus Christ (pbuh). They
also have to call for the USA to change its attitude
towards Arab rights in Palestine. From this position, I
welcome our guests again, the leaders of the Eastern
churches, and I appreciate their attitude towards
Palestine and Arab issues, particularly that of Jerusalem.
I am so happy for this historic meeting here in Abu AlNour Islamic Foundation (the previous name of the
Sheikh Ahmad Kuftaro Islamic Institution).
I pray to Almighty God to make this meeting an
introduction for the meeting between Islam and
Christianity in the twenty-first century.
The True Concept
of Islam
His Eminence’s lecture
at
The Islamic conference
Buffalo, New York
23–27 May 1997
104
In the name of God,
the Most Gracious, the Most Merciful
All Praise be to God, the Lord and Sustainer of all worlds,
and may God’s blessings and peace be upon our masters
Prophet Muhammad, his forefather Abraham, his two
brothers Moses and Jesus and upon all of God’s prophets
and messengers. May the same peace and blessings be
upon their households, companions and true followers
until the Day of Judgment.
Islam came to complete humans’ happiness and
guidance. Almighty God says in the Holy Qur’an:
“We did not send you except as a mercy for
all creation.” T.Q., 21:107.
Islam cares for all humanity. It aims at turning the world
into a better and more virtuous place by guiding humanity
towards those things that make it happy. This is evident
in Islam’s guarantee of rights and freedoms in the fields of
knowledge, education and well-being. It is further evident
in Islam advocating the unity of humanity, and in its
overall care for human rights, starting with supporting and
liberating women, defending freedom of thought and
belief, and advocating peaceful coexistence between
Muslims and members of other religions.
1. Islam’s Guarantee of the Right to Knowledge
Islam has come to awaken people from a state of
ignorance to a state of knowledge. The Messenger of
God, Muhammad (pbuh), said, ‘Seeking knowledge is an
obligation on every Muslim.’ Sunan Ibn Majah. He also said,
‘My followers are all either learned or learners.’ Ibn Al-Najjar.
Through such a guarantee, Islam has set a great rule by
making knowledge available for everyone and not limiting
it to a certain group. This great rule is clearly revealed
when Prophet Muhammad (pbuh) asked, ‘Why do some
people not educate, call and give advice to their
neighbours? Enjoin good and forbid evil!’
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In this tradition, the Prophet (pbuh) clearly shows that
scholars are responsible for teaching, educating and
enjoining good and forbidding wrong. There is also an
obligation and responsibility on the ignorant to learn and
get knowledge since the Prophet asked, ‘Why do some
people not learn and seek understanding from their
neighbours? If they don’t, God will surely punish them in
their worldly life before they die.’ Al-Tabarani.
This prophetic guidance shows the obligation to learn and
teach in the Islamic system. Not only that, Islam makes
clear the negation of good from those who do not learn.
The Prophet (pbuh) said, ‘Two categories of people share
the same reward: the teacher and the learner, and there
is no good in anyone other than them.’ Al-Tabarani.
2. Islam’s Guarantee of the Right to Education and
Morality
Islam considers moral education and fighting evil as
social obligations, which can be attained by all individuals
working together in society. Therefore, the knowledgeable should teach others, and the rich should pay money
to the poor. Almighty God says:
“Let those with plenty spend according to their
abundance.” T.Q., 65:7.
3. Islam’s Guarantee of Decent Living and WellBeing for Citizens Regardless of their Religion
Islam aims to turn people from being poor into being rich,
so it fights against poverty rather than the poor in the
same way as it does against disbelief.
Prophet
Muhammad (pbuh) said, ‘Poverty was about to be a kind
of disbelief,’ and in another narration, ‘Being in need was
about to be a kind of disbelief.’ Sunan Al-Baihaqi.
Prophet Muhammad (pbuh) once reminded his noble
companions of the favour of becoming rich through
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accompanying him and following his guidance sent from
God. He said, ‘Did I not find you poor and God made you
rich through me?’ Sahih Al-Bukhari.
He also turned society into a cooperating power and a
force for mutual assistance in struggling against poverty
and helping the poor. He said, ‘He who goes to bed with
a full stomach, knowing that his close neighbour is
starving, has never believed in me.’ Musnad Al-Bazzar.
This rule is considered as a law and a belief for people to
embrace and act upon. In addition, part of his legislation
was to enrich the poor by assigning them a prescribed
portion of the money of the rich. He said, ‘A charity is to
be taken from the rich and be given to the poor.’ Sahih AlBukhari.
Islam does all of that not only for poor Muslims but also
extends it to members of other religions living in the
Muslim state. Once when Prophet Muhammad (pbuh)
was giving charity to people, a Jew came up to him and
asked for a share. The Prophet refused to give him any,
saying, ‘You cannot have any share from the charity of
Muslims!’ The man went sadly away. How could the
Prophet refuse to give to the poor Jew while he was sent
as a mercy for all creation? Immediately, the Prophet
received a revelation with new legislation supporting
human rights and announcing the universal brotherhood
of the human race:
“It is not for you [O Muhammad] to set them
on the right path, but God sets on the right
path whom He pleases. Whatever you spend
in good will benefit yourselves, provided that
you spend only to seek God’s pleasure. And
whatever you spend in good will be paid back
to you in full, and you shall not be wronged.”
T.Q., 2:272.
Almighty God is reminding His Prophet that his mission is
only to convey the message not to judge people or punish
them.
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In another verse Almighty God says:
“And they give food, in spite of their need for it
(seeking God’s love), to the indigent, the
orphan and the captive.” T.Q., 76:8
though captives in the Muslim state are not Muslim.
4. Islam’s Guarantee of the Unity of People
Islam came to convert the Arabs from a state of disunity
into a state of unity. The Prophet (pbuh) said, ‘Believers
are similar to one body in their love, mercy, sympathy and
feeling for one another. If one part of it feels pain, the
whole body suffers from fever and lack of sleep.’ Sahih
Muslim.
The Prophet (pbuh) also mentioned the favour of Islam on
Arabs because it united them after they were scattered
tribes. He said, ‘Did I not find you going astray and
disunited, and then God guided you and united you
through me?’ Sahih Al-Bukhari.
5. Islam’s Guarantee of Human Rights
In this field, the Prophet (pbuh) taught us to respect
human beings. Once a funeral procession for a Jew
passed by the Prophet, so he stood up. The companions
of the Prophet told him, ‘O Messenger of God, the
deceased is a Jew.’ He replied, ‘Isn’t he a human being?’
Sahih Al-Bukhari.
By this response, the Prophet (pbuh) educated the whole
society to respect human rights as an Islamic law and
behaviour and a reality in the life of the Muslim society.
6. Islam’s Guarantee of Liberating and Supporting
Women
For the first time in history and just with the advent of
Islam, oppressed women, who were always deprived of
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their rights, came to the stage of being liberated and
given their rights. It was something new and unique in
history; it had never happened before.
Before Islam, some female babies used to be buried alive
while others were deprived of their rights in sharing the
family property and inheritance. When Islam came, killing
females was strongly disapproved of and forbidden.
Almighty God says in the Holy Qur’an:
“When the infant girl, buried alive, is
questioned for what crime she was killed.”
T.Q., 81:8–9.
Also, Islam gives women their rights in family inheritance.
Almighty God says:
“There is a portion for men and a portion for
women from what is left by parents and
nearest relatives; an assigned portion of
whatever there is of it, be it a little or a lot.”
T.Q., 4:7.
Almighty God also promises a great and distinctive
reward for those who honour girls. The Prophet (pbuh)
said, ‘He who has three daughters and endures the
difficulties of raising them up patiently will be rewarded
with Paradise because of his mercy towards them.’ A
man asked, ‘O Messenger of God, what if I have only two
daughters?’ Another asked, ‘Or only one daughter?’ He
replied, ‘Even if it is only one daughter.’ Mustadrak Al-Hakim.
This brief tradition, which is very great in its implications,
has changed society so drastically that believers always
prefer to have girls in order to get that great reward from
God.
Islam has also given women the right to claim their rights.
It happened that Khawlah bint Th’alabah, the wife of Aws
bin Al-Samet, complained to the Prophet about her
husband saying, ‘O Messenger of God, Aws married me
when I was a beautiful young lady, and now that I have
got old and my looks have changed through having many
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children, he has divorced me by zihar (saying, ‘You are to
me like my mother’s back,’ which means unlawful), and
he has deserted me.’ This was a common nasty habit
among pagan Arab husbands who wanted to desert their
wives at home before the advent of Islam. So she asked
the Prophet to help her by finding a solution or
permission, but the Prophet (pbuh) told her that he
thought she was divorced, and that was it. Yet, she kept
arguing with the Prophet, telling him that her husband did
not utter the words of divorce. Then she complained
directly to God, raising her head to heaven and
supplicating God in the following words: ‘O God, to You I
complain about my distress. O God, send your Prophet a
solution for me.’ She did not leave until God revealed
some verses concerning her problem. The Prophet
(pbuh) said, ‘O Khawlah, be happy and rejoice.’ She
asked, ‘Why?’ He recited to her the newly revealed
verses at once:
“God has indeed heard the statement of the
one who pleads with you concerning her
husband and carries her complaints [in
prayer] to God. God has heard the argument
between both sides of you for He is AllHearing, All-Seeing. If any men among you
divorce their wives by zihar (saying, ‘You are
to me like my mother’s back’), should know
that they cannot be their mothers. None can
be their mothers except those who gave birth
to them. In fact, they use words both ill and
false, but truly God is Most Pardoning, Most
Forgiving. As for those who divorce their
wives by saying, ‘You are to me like my
mother’s back,’ but then go back on the words
they uttered, they are to free a slave before
the couple touch each other again. That is
what you are admonished with, and God is
All-Aware of whatever you do. And if any has
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not [the means], he should fast for two months
consecutively before they touch each other.
But whoever is unable to do so, he is to feed
sixty indigent people. That is in order that you
may show your faith in God and His
Messenger. Those are the limits set by God,
and there is a grievous penalty for those who
reject.” T.Q., 58:1–4.
The story finished, but the verses have been kept by God
in the Holy Qur’an as a deterrent to every husband who
thinks or tries to do the same to his wife.
7. Islam and Other Heavenly Religions and Freedom
of Thought
Brothers and sisters, Almighty God sent Prophet
Muhammad (pbuh) with the message of knowledge and
human civilisation. That message is complementary to
the previous heavenly messages; it is the seal and last of
them. The Prophet (pbuh) expressed this meaning when
he said, ‘The likeness of me and the other prophets
before me is that of a man who built a house and
beautified it except for a place of one brick in a corner.
People went around it and wondered at its beauty, but
said, “If only this brick were put in its place!” So I am that
brick, and I am the final prophet.’ Sahih Al-Bukhari.
So, Islam came to complete what previous prophets
started. It did not come to take Christians and Jews away
from their Scriptures or religions. On the contrary, it
glorifies Jesus, Moses and their revealed Books and
presents their heavenly, true and genuine versions.
Almighty God says:
“O you who were given the Scriptures, believe
in what We have revealed [now to Prophet
Muhammad], confirming what was [already]
with you.” T.Q., 4:47.
He also says:
“It is the truth, confirming what is with them.”
T.Q., 2:91.
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Brothers and sisters, this is Islam, which has completed
what previous prophets started. Almighty God says in the
Holy Qur’an:
“This day I have perfected your religion for
you.” T.Q., 5:3.
So Islam is the assembly of heavenly messages since it
placed the last brick in that great divine mansion, just as
the Prophet said: ‘So I am that missing brick, and I am
the final prophet.’ Sahih Al-Bukhari.
This Islam with its pure essence and perfect legislation
has been unknown and lost even for some Muslims.
Muslims have been negligent in understanding, learning
and practising their religion.
Islam aims at building a perfect and virtuous Muslim
society that becomes the centre of attraction for the whole
world in all fields — a society whose members enjoin
what is good and forbid what is evil, embodying the
following two Qur’anic verses:
“Let there arise out of you a band of people
inviting to all that is good, enjoining what is
right and forbidding what is wrong. It is they
who are the successful.” T.Q., 3:104.
“Invite all to the way of your Lord with wisdom
and beautiful advice.” T.Q., 16:125.
When the Arabs accepted Islam and made it their way of
life, their enmity changed into harmony and love, their
brutality and savagery into leniency and mercy and their
illiteracy and ignorance into knowledge. Thanks to their
first teacher, Prophet Muhammad (pbuh), they became as
God describes them in the Holy Qur’an:
“You are the best community ever raised up
for humankind: you enjoin what is right and
forbid what is wrong, and you believe in God.”
T.Q., 3:110
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and as described by Prophet Muhammad (pbuh) when he
said, ‘They are so scholarly and wise that they are almost
prophets.’ Mustadrak Al-Hakim.
Shouldn’t Muslims answer the call of God and follow His
orders in practising the following Qur’anic verse:
“Invite all to the way of your Lord with wisdom
and beautiful advice.” T.Q., 16:125.
Brothers and sisters, the understanding of Islam has been
distorted over the previous centuries even among some
of its own followers. After being united, Muslims have
broken into many groups. Most followers of one Muslim
group or school of thought see the followers of another
group or school of thought as followers of a different
religion, as if every school has become a different and
independent Islam, even though the imams of those
Islamic schools were not fanatic. All of them invited
followers to seek the truth. They used to say, ‘When the
tradition that is transmitted to me is authentic, it is my
school of thought.’ They considered their schools and the
schools of others as schools for interpretations which are
fallible; they might have some wrong opinions, yet all of
those schools can be of a great benefit for Muslims.
So, we should go back to the true Islam, which is derived
from the Holy Qur’an and Sunnah (Prophet Muhammad’s
authentic words and acts), and we should address people
at the right time, place and circumstances, following the
Qur’anic wisdom and using the prophetic way of
education, whose fruit is what the Prophet (pbuh) says
about his companions: ‘They are so scholarly and wise
that they are almost prophets.’ Mustadrak Al-Hakim.
This is the pure concept of Islam in its reality and
essence. I pray to God to inspire us to feel this duty, the
duty of introducing the true Islam to others and calling
them to God for the community of knowledge, wisdom
and purity to be established, not only in one country but in
the whole world.
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Finally, I pray to God to respond to our hopes.
All praise be to Him, the Lord of all worlds.
The Ethics of Dialogue and
Diversity
His Eminence’s speech
at
The Islamic Conference
Buffalo, New York
23–27 May 1997
116
In the Name of God,
the Most Gracious, the Most Merciful
All praise be to God, the Lord of all worlds, and may His
peace and blessings be upon Prophet Muhammad, his
family members and companions.
Brothers and sisters, all people are God’s dependants.
He created them from one person, but with diverse
characters. Their origin is one, namely earth. Their
minds can conceive distant horizons and deep insight,
which cannot be confined except by Almighty God. He
says:
“And among His Signs are the creation of the
heavens and the earth and the diversity of
your tongues and colours. Verily, in that are
signs for those who have knowledge.” T.Q.,
30:22.
The diversity that God created should not be a reason for
enmity or conflict. Intelligent and wise people can make
this diversity a starting point for complementariness and
cooperation in the interest of good and truth. This fact,
which was best practised in the life of Prophet
Muhammad (pbuh), should be the source of our
agreement and unity.
Today’s world is full of different religions and ideologies.
On the Islamic level too, we have many different groups
and movements in Muslim countries and among the
Muslim communities in the West.
However, have
Muslims been able to learn the ways of cooperation,
dialogue and understanding despite their differences of
opinion?
The painful situation that we see today in Afghanistan,
Algeria and other Muslim countries reflects the bitter fact
that the relationships between the Islamic movements are
not based on the dialogue and understanding that were
followed by early righteous Muslims. The companions of
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Prophet Muhammad (pbuh) were transformed, after him,
into dynamic schools that spread knowledge all over the
places Islam had reached. Though, sometimes, they had
different fatwas (official religious opinions) due to diversity
of interpretative abilities, they succeeded in maintaining
respect and fraternity and in realising the means for their
cooperation and brotherhood.
Lady A’isha (the Prophet’s wife) would many times
criticise the companions’ fatwas and express her own
opinions. Imam Al-Suyouti wrote a book called Ayn AlIsaba, in which he gathered Lady A’isha’s opinions, which
were different from those of many companions, such as
Abu Huraira, Ibn Abbas, Abuddarda and others. This
diversity of opinion was no more than a dialogue to seek
truth and never had any shades of enmity, hatred or
mistrust.
When we review the companions’ lives, we find it a
garden of beautiful different flowers. They each had their
own opinion and achievement without any dispute or
discord between them.
Uthman bin Affan, the third caliph of the Muslims, used to
lead the Eid prayers (prayers at the beginning of the two
main Muslim festivals) and then give the Eid sermon.
However, when he found that many people just prayed
and left without listening to the sermon, he thought it was
not a good scheme. So he ordered the Eid prayer be
postponed to the end of the sermon. When Abu Thar,
one of the Prophet’s companions, heard of that while
fulfilling his duty in defending one of the Muslim borders,
he got angry and declared that Uthman was wrong and
that the Prophet used to start with the Eid prayer not with
the sermon.
However, when the Festival of Adha (sacrifice) came,
Abu Thar himself ordered that the sermon be given
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before the Eid prayer, exactly as Uthman did. People
expressed their surprise saying, ‘Did you not criticise
Uthman when he did so?’ ‘Yes,’ answered Abu Thar, ‘but
this is better than dissension.’
What fine words sum up the companions’ understanding
of unity! Muslims maintained this religious order for a
while then reversed it later on.
Dear brothers and sisters, historically, Muslims in most
countries of the Muslim world have followed four major
schools of thought. They used to respect and give
excuses for one another. The Shafi’is, for example,
would say, ‘Our opinion is this, but the Hanafis’ opinion is
different.’ The Malikis said likewise. They all lived an
atmosphere of love, affection and fairness, which
reflected the social and civilised consciousness and
excellent education and upbringing they received from
Prophet Muhammad (pbuh).
You will not find a Shafi’i (a follower of Imam Shafi’i’s
school) but respecting Imam Abu Hanifah (founder of the
Hanafi school), and you will not find a Hanafi but
respecting Imam Malik (founder of the Maliki school)
despite the different opinions of these schools in major
and minor issues, of which the books of jurisprudence are
full.
In addition to the four major schools of thought in Islam,
Islamic jurisprudence has been enriched by the efforts of
other great scholars such as Imam Al-Tabari, Imam Ja’far
Al-Sadiq, Imam Al-Awza’i and other great imams who,
through their interpretative abilities, provided Muslims
with a precious intellectual heritage.
Maybe the only exception to this intellectual freedom in
Islam was that dark era in which Al-Mu’tazila (a Muslim
theological school) controlled some Abbasid Caliphs
urging them to ruthlessly suppress the followers of
opposing schools of thought and resist any opinion that
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contradicted theirs. Thus, the Muslim global community
over history has known how to benefit from this juristic
diversity and how to deduce from it the rulings and
solutions needed for new issues.
With regard to those movements which rejected their
opponents and accused them of disbelief and insisted on
one way of understanding and implementing religious
texts, they had been cast into the dark side and named
Al-Khawarij, which means the dissenters. These people
kept their method till they had established their own
doctrine and jurisprudence in which they declared that
killing their opponents and taking their property was lawful
even if they were among the most righteous ones.
Dear brothers and sisters, we have to seek today the
means for our unity and cooperation, but we should not
build this unity on the basis of ignoring others and
rejecting them or freezing people’s minds and asking
them to approve our prejudgments. Our religious duty
requires us to unify our efforts and hearts so as to serve
our religion and meet its noble objectives. We should all
meet: the Sufi Muslims with the Salafis, the interpreters
and their opponents (two schools of theology), the
Zahiriyya and the other jurists, and the Sunnis and
Shiites, just as we used to do during our history, which is
full of live experience and shining with constructive and
purposeful dialogue.
It is useful in this regard to remind ourselves of the
following points.
1. Sincerity and devotion to Almighty God in our ideas,
intentions and deeds, and using as a motto of our
dialogue: ‘My Lord! You are my aim, and pleasing You
is my goal.’
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2. Cooperating in serving the Muslim global community
and exerting the best efforts and abilities for its crucial
issues. Almighty God says:
“Help one another in righteousness and piety,
but do not help one another in sins and
transgression.” T.Q., 5:2.
3. Cooperating on common points, and exchanging
advice on different ones.
4. There are no differences in the basic issues, and the
difference in the minor ones is an intellectual diversity,
which often provides ease and mercy to Muslims. So
we should not criticise scholars for their interpretative
opinions or fatwas in the area of jurisprudence.
5. Distancing ourselves from exaggeration, extremism
and rigidity or petrifaction.
Prophet Muhammad
(pbuh) said, ‘Make things easy for people and do not
make them difficult. Give glad tidings to people and
do not repulse them (not make them run away from
Islam by being harsh, stern or otherwise).’ Sahih AlBukhari.
6. Reflecting on opponents’ opinions with objectivity and
deliberation.
7. Arguing with others in the best ways. Almighty God
says:
“And debate with them in the most dignified
manner. Verily, your Lord knows best those
who have gone astray from His path, and
those who are guided.” T.Q., 16:125.
8. In dialogue, there is not a ruler and a ruled, nor a
judge and a culprit. Two people came to a debate.
One said to the other, ‘Do you really like debating?’
The other replied, ‘Yes, but on condition that you do
not get angry, protest, get astonished or give a
verdict, that you do not make your view as a proof in
itself and that we make truth our goal.’
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9. Almighty God’s address to His servants is that of the
Absolute Master whose commands and words cannot
be rejected. Yet, He mentions in His Book many
examples of dialogue between Himself and His
servants to show us the importance of dialogue in
reaching truth and following it.
10. The Muslim State and its political authority, from the
time of the Prophet (pbuh) until today, has witnessed
many periods of weakness and strength, and we
notice that the stronger the Muslim State, the more
active the dialogue.
11. Committing ourselves to the opinions of ancestors,
scholars and traditional teachers despite their
contradictions with textual and mental evidence is one
of the basic reasons for failure in dialogue and
missing the point.
Ibn Al-Qayyim, a prominent ancient scholar once
issued a fatwa which contradicted his sheikh’s
opinion. When some people reproached him for
doing so, he said, ‘I love Ibn Taymiyyah (his sheikh),
but I love truth more.’
12. The oneness and uniqueness of truth does not mean
that there is only one way to reach it or one way to
express it. That is why diversity in ways and means
that do not affect the essence of truth or distort it is
not always rejected.
Finally, I hope that Muslims realise the meaning of this
verse:
“And hold fast, all of you together, to the Rope
of God (the Holy Qur’an), and be not divided
among yourselves.” T.Q. 3:103
and that they take the Holy Qur’an as a light that unifies
their word.
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I conclude my speech by looking forward to a day in
which a comprehensive Islamic meeting is held under the
banner of the Qur’anic verse that says:
“Do not say to the one who greets you with
peace (telling you that he is a Muslim, even by
word), ‘You are not a believer!’” T.Q. 4:94.
All praise and thanks be to God, the Lord of the creation.
Islam and Other Heavenly
Religions
His Eminence’s lecture delivered
at
The Islamic Conference
Buffalo, New York
23–27 May 1997
124
In the name of God,
the Most Gracious, the Most Merciful
All praise is due to God, the Lord of all worlds. Peace
and blessings be upon Prophet Muhammad, the pure and
true one, who was sent as a mercy to all creation, upon
his forefather Abraham, his two brothers Moses and
Jesus, their families, their companions and upon those
who truly follow their guidance until the Day of Judgment.
I am thankful to those who have arranged this
conference, and I really appreciate their efforts in calling
for dialogue to build a happier and more civilized future
for humankind, who is a trustee and vicegerent on earth.
“And remember when your Lord said to the
angels, ‘Verily I am going to create a
vicegerent on earth.’” T.Q., 2:30.
God created this universe and everything in it and
subjected it to serve His best of creation on earth —
humans Almighty God says in the Holy Qur’an:
“Do you not see that God has subjected to
you whatsoever is in the heavens and
whatsoever is on earth?” T.Q., 31:20.
Human beings are God’s most honoured creatures. God
says:
“And verily, We have honoured the children of
Adam.” T.Q., 17:70.
To perfect His honour on human beings, God sent them
many messengers to guide them to the path of goodness
and to warn them about the path of evil, so all God’s
prophets and messengers have called humankind to one
heavenly religion whose aim is to achieve human
happiness in this life and in the Hereafter. God has
named this divine religion Islam.
Religion in its essence is based on three fundamentals:
creed, legislation and code of ethics. All of God’s
prophets and messengers came with the same creed and
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code of ethics, while the changing element was legislation
because of the different circumstances of peoples to
whom that legislation was revealed.
The concept and pillars of the creed were the same on
the tongues of all prophets and messengers. Thus, there
are no various heavenly religions; rather there is only
one, its name being Islam. God says in the Holy Qur’an:
“Truly, the religion with God is Islam.” T.Q.,
3:19.
God has chosen this religion for all His creatures from the
time He created them until the end of time. God says:
“This day I have perfected your religion for
you, completed My favour upon you and have
chosen for you Islam as your religion.” T.Q., 5:3.
As Islam means the absolute submission to God’s orders
and commands, God does not accept any religion other
than Islam from any human being. God says:
“And whoever seeks a religion other than
Islam, it will never be accepted of him, and in
the Hereafter he will be one of the losers.”
T.Q., 3:85.
We find this fact clear and obvious in the Holy Qur’an:
“He has prescribed for you the same religion
which He ordained for Noah, and which We
have revealed to you [O Muhammad], and
that which We ordained for Abraham, Moses
and Jesus, saying you should establish
religion and make no divisions in it.” T.Q., 42:13.
Islam is the only divine religion that all of God’s
messengers have called to. We find that they all share
the same beliefs, namely belief in the existence of one
great Creator with no partners and Who possesses the
ultimate perfection, belief in the Day of Judgment as the
day of accountability for people, belief in the angels, belief
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in all of God’s prophets and messengers, and belief in all
the heavenly revealed Books. God says:
“Righteousness does not consist in whether
you turn your face [in prayers] towards the
east or the west, but it is when one believes in
God, the Last Day, the Books and the
Prophets.” T.Q., 2:177.
The Holy Qur’an calls all the believers to this concept
when it says:
“Say, ‘We believe in God and the revelation
which has been sent down to us and that
which was sent down to Abraham, Ishmael,
Isaac, Jacob and to the prophets among his
children and descendants, and that which was
given to Moses and Jesus and that which was
given to the prophets from their Lord. We
make no distinction between any of them and
to Him do we submit.’” T.Q., 2:136.
So the Holy Qur’an calls all of His prophets and their true
and sincere followers by one name, which is Muslims,
namely those who surrender their whole selves to God.
Prophet Muhammad (pbuh) referred to all these facts
when he gave this example: ‘The likeness of me and the
other prophets before me is that of a man who built a
house and beautified it except for a place of one brick
in a corner. People went around it and wondered at its
beauty, but said, “If only this brick were put in its place!”
So I am that brick, and I am the final prophet.’ Sahih AlBukhari.
Islam and Humankind
God ended all the messages of the previous prophets
with the message of the final Prophet — Muhammad
(pbuh). He gave him the creed, legislation and the code
of ethics. He called his religion Islam and declared that
all people were created from a single person, which
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means that Islam emphasises the unity of the human
origin. The Holy Qur’an clarifies this fact when it says:
“O humankind, be dutiful to your Lord who
created you from a single person (Adam), and
of its kind created his mate (Eve), and from
them both scattered [like seeds] countless
men, and women.” T.Q., 4:1.
So all human beings are full brothers and sisters, and this
human origin gives each member of the human family the
right to dignity without any kind of discrimination. God
says:
“And verily, We have honoured the children of
Adam.” T.Q.,17:70.
The following rights are endowed to every human being:
the right to life, the right to food and drink, the right to
clothing, the right to shelter, the right to security and the
right to freedom and safe residence.
Some of these rights are clear in God’s words to Adam:
“Verily, there is therein [enough provision] for
you not to go hungry or to go naked, or to
suffer from thirst or from the sun’s heat.” T.Q.,
20:118–119.
God has allowed the diversity of people in ethnicity,
language and colour as signs indicating His greatness.
He says:
“And among His signs are the creation of the
heavens and the earth and the diversity of
your tongues and colours. Verily, in that are
signs for those who posses knowledge.” T.Q.,
30:22.
God clarifies that this diversity should not be used as a
means to split the human family and persecute one
another; rather it should be a means for humans to meet,
communicate, know one another and cooperate to
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achieve goodness and benefit for all people. This is what
the Qur’an states as an eternal human principle:
“O humankind! We have created you from a
male and a female, and made you into nations
and tribes that you may know one another.”
T.Q., 49:13.
So all people are equal as human beings, but they differ
in their piety and the goodness they offer to human
happiness. God says:
“Verily, the most honourable among you in the
sight of God is the most pious.” T.Q., 49:13.
The Holy Qur’an, regardless of ethnicity, colour or nation,
has distinguished between those who follow the message
of heaven, which calls to faith, goodness, peace,
knowledge and human happiness, and those who refuse
it, rejecting all that it calls for. God says:
“It is He who has created you, then some of
you have rejected the faith and some have
accepted it, and God is All-Seeing of all that
you do.” T.Q.,64:2.
So a Muslim in the sight of the Holy Qur’an is the one
who submits his heart and life entirely to God and follows
His commands, believes in the Last Day, angels,
heavenly revealed books and His prophets, with no
distinction between them, and the non-Muslim is the one
who upsets these divine scales.
The Holy Qur’an and the Previous Faiths
The Holy Qur’an addresses the followers of the heavenly
messages of previous faiths (Christians and Jews) with
the best statements and kindest of words. It always
describes them by saying, “O People of the Scriptures.”
This term occurs thirty-one times in the Holy Qur’an, and
they are also described thirty times as “those who
received the Scriptures.” This expresses a high level of
respect for it means they are people of knowledge. The
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Holy Qur’an mentions two kinds of “the people of the
Scriptures.” The first have believed in the truth and
accepted all prophets, even the last prophet, Muhammad
(pbuh). The second have ignored the truth and rejected
the prophets. This fact is clear in the following verse:
“The people of the Scriptures are not all alike.
Some of them stand for the truth, recite the
verses of God during the hours of the night
and prostrate themselves in prayer. They
believe in God and the Last Day, enjoin what
is right and forbid what is wrong, and they
compete with one another in doing good
deeds. These are among the righteous ones.”
T.Q., 3:113–114.
The Holy Qur’an praises those who follow the truth among
them and calls them well-grounded in knowledge. This is
obvious in the following verses:
“And verily, among the people of the
Scriptures there are some who truly believe in
God and in that which has been sent down to
you, and in that which was sent down to them,
humbling themselves before God. They do
not sell God’s verses for a trifling gain. These
will be rewarded by their Lord. Verily, God is
swift in reckoning.” T.Q., 3:199.
“But those among them who are wellgrounded in knowledge, and the believers,
believe in what has been sent down to you [O
Muhammad] and what was sent down before
you, and those who perform prayers and give
charity and believe in God and in the Last
Day, to them We shall give a great reward.”
T.Q., 4:162.
The Holy Qur’an also speaks about their humility and soft
hearts in the following verses:
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“And verily, you will find the nearest in
affection to the believers are those who say,
‘We are Christians.’ That is because among
them are priests and monks, and they are not
arrogant, and when they listen to what has
been sent down to the Messenger, you see
their eyes overflowing with tears because of
the truth they have recognised therein. They
say, ‘Our Lord! We have believed, so write us
down among the witnesses.’” T.Q., 5:82–83.
The Rule of Relations between Muslims and NonMuslims
The Holy Qur’an sets the basic rule of relations between
Muslims and non-Muslims, saying:
“God does not forbid you to deal kindly and
justly with those who do not fight against you
on account of religion nor expel you from your
homes. Verily, God loves those who deal with
equity.” T.Q., 60:8.
This verse does not only encourage us to deal justly with
others (by giving people their rights); it rather advises us
to deal with them with kindness and generosity (by giving
them more than their rights). We notice in this verse that
God mentions kindness before justice in a remarkable
hint at the way to treat non-Muslims in Islam.
Islam calls non-Muslims who live in a Muslim society by a
beautiful name: ‘Ahl Al-Thimmah,’ which means the
people of the pledge — a pledge of security, care and
protection. They are under the pledge of God, His
Messenger and the Muslim people since they live under
the banner of the Muslim society.
We are surprised at some people who feel that this name
smacks of inferiority. This opinion is rejected because,
when an Arab says to someone, ‘You are in my thimmah,’
he means, ‘You are under my protection, care and
patronage; you will see no harm from me, nor will I allow
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anyone to harm you.’ We can nowadays replace this
word with what is known politically as ‘Muslim citizenship
holders’ since they are actual citizens in a Muslim society
just like Muslims.
Islam and Non-Muslims within Muslim Society
Muslim jurists have set an important rule to clarify this
relation, which is based on reciprocity. As the old proverb
says, ‘He who treats you as himself does not oppress
you.’ This important rule says, ‘They have what we have
since they have to do what we have to.’ We cannot
interpret this statement literally; rather it means that they
have rights and freedom as we have, but they do not
have to do all the duties we have to. This rule has been
clarified in the following points.
Protection against External Aggression
Muslim jurists declare that it is obligatory on Muslim
society to offer all means of protection to those who live in
it. Ibn Hazm Al-Andalusi, a great Muslim scholar, said, ‘If
the enemies come to our land seeking to harm Ahl AlThimmah, we have to defend and protect them even with
our blood and life because they are living under the
protection of God and His Messenger, and handing them
over to their enemies is considered as negligence in
fulfilling our pledge of protection.’
There are wonderful examples from history that indicate
this fact.
The people of Homs, a Syrian city, paid money to Abu
Ubaida bin Al-Jarrah, a great Muslim leader, in return for
protecting them from any external attack. He gave the
money back to them when he could not defend and
protect them, so they said, ‘May God bring you back to us
and curse the Romans. By God, if they were in your
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place, they would never give the money back but would
plunder our city instead.’
Another example is when the Tartars wanted to release
only the Muslim captives and keep the Christian ones.
Ibn Taymiyyah, a great Muslim scholar, did not accept
that, saying, ‘We don’t accept any release unless you
release all Muslim and non-Muslim captives as they are
under our protection, and we don’t leave any of our
people captive.’
Offering Protection inside Society
This includes the following.
1. Protection of blood and body
Many prophetic traditions, besides the manners of the
Prophet’s (pbuh) companions, emphasise the prohibition
of harming or oppressing any non-Muslim citizen or visitor
when they are under the care and pledge of Muslims.
Prophet Muhammad (pbuh) said, ‘Any Muslim who
wrongs a non-Muslim citizen, either by humiliating him,
overburdening him, or by taking away anything from him
by force, I will be his opponent on the Day of Judgment.’
Sunan Abu Dawood.
He also said, ‘Whoever oppresses or harms a thimmi (a
non-Muslim citizen), I will be his opponent on the Day of
Judgment, and I will defeat my opponents.’ Al-Khatib.
In their speeches with their leaders and caliphs, Muslim
scholars have emphasized the importance of good and
kind relations with non-Muslims. Abu Yousuf, a wellknown Muslim judge, wrote to Caliph Haroun Al-Rashid
reminding him that a caliph should take care of Ahl AlThimmah: ‘O Emir of Believers, you should be very kind
to Ahl Al-Thimmah. Your Prophet and cousin Muhammad
(pbuh) commands you to take measures so that they are
not wronged, injured or overburdened, or that any
property of theirs be taken away unwillingly except for
due right.’ Al-Kharaj.
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We have many examples from history. When the
Abbasid leader Salih bin Ali harmed some of Ahl AlThimmah, Al-Awza’i, a great Muslim scholar, stood firmly
against him.
2. Protection of honour
In Islam, you cannot harm or hurt a Muslim or non-Muslim
by cursing, insulting, abusing, slandering or even
backbiting him. The Hanafi (an Islamic school of thought)
jurists say, ‘Treating a thimmi well is obligatory, and
backbiting him is prohibited just as it is with a Muslim.’
The Maliki (another Islamic school of thought) jurists say,
‘Our covenant with Ahl Al-Thimmah gives them rights
over us, so whoever harms them in any way even with
one bad word or backbiting or helps anyone in that
regard, he is considered to have broken the covenant of
God.’
3. Protection of property
It is so close to the protection of body and honour that it
was included in the pledge signed between the Prophet
(pbuh) and the Christians of Najran:
‘To Najran and its people I give the pledge of
protection from God and His Messenger,
Muhammad, protection for their property,
land, religion, for its people who are absent
and present, for its clans, churches and all
that they possess whether little or much.’ AlKharaj.
This protection is very obvious in the practice of the
Islamic law that protects non-Muslims’ property. They
have the right to do trade and carry out transactions with
complete economic freedom with regard to the right of
ownership.
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4. Guardianship and guarantee of the public treasury
A Muslim society guarantees its entire people (Muslims
and non-Muslims alike) the fulfilment of their needs,
especially when they are unable to afford them. The
Prophet (pbuh) said, ‘Each of you is a guardian and
responsible for his/her people; a ruler is a guardian for his
citizens and will be asked about them [on the Day of
Judgment].’ Sahih Al-Bukhari.
So Ahl Al-Thimmah have the right to be treated well and
kindly. The guarantees provided by Muslim society are
clear especially for the decrepit, poor, and disabled,
regardless of whether they are Muslims or not. When
Khalid bin Al-Waleed, a great Muslim leader, made a
pledge with the people of Al-Heera in Iraq, the Caliph
asked him about it. Khalid said, ‘If any of Ahl Al-Thimmah
is decrepit, unable to make a living or has become poor
after being rich, he will be exempt from jizya (Islamic
taxation for non-Muslims — Muslims pay zakat instead),
and he and his family will be provided for from the coffers
as long as they live in the Islamic society.’ The notion of
helping the disabled among Ahl Al-Thimmah from the
coffers has been agreed upon by all Muslim scholars.
Another example of this is when the Caliph Umar bin
Abdel-Aziz ordered the governor of Al-Basra, an Iraqi city
saying, ‘Be kind to Ahl Al-Thimmah, and when any of
them gets old and has no money, spend on him.’
Public freedom
This includes the following:
1- Freedom of belief, freedom to practise religious rituals
and protection of places of worship
Islam acknowledges freedom of belief to all people.
Although Islam calls people to accept it, there is no
compulsion to embrace it. Calling to Islam is permitted
while forcing people to accept it is prohibited. God says
in the Holy Qur’an:
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“Call to the way of your Lord with wisdom and
beautiful preaching and debate with them in
the best manner.” T.Q., 16:125.
“Let there be no compulsion in religion.
Verily, the right path has become distinct from
the wrong one.” T.Q., 2:256.
Imam Ali, the fourth caliph, said, ‘We leave them to their
faith.’ There are many examples from the time of the
Prophet (pbuh) until the present time that prove this. The
pledge between the Prophet (pbuh) and the Jews of AlMadinah stated, ‘Muslims have their own faith and Jews
have their own faith. They together with their slaves are
free except those who transgress or betray.’
Also in his pledge to the Christians of Najran we read:
‘No bishop shall be removed from his
bishopric, nor a monk from his monastery, nor
a priest from his priesthood. They should not
be humiliated.’ Al-Kharaj.
The Christian and Jewish clergy were protected from the
influence of war. Prophet Muhammad (pbuh) used to
instruct his companions before going on battles saying,
‘Do not kill children or those who live in hermitages.’
Musnad Ahmad.
Caliph Abu Bakr in his speech to his armies heading to
liberate Al-Sham (Greater Syria) and Iraq said, ‘You will
pass by people who have dedicated themselves to their
hermitages. Do not harm them.’ Tarikh Al-Rusul wal Muluk.
Also Caliph Umar in his pledge to the people of Al-Quds
(Jerusalem) guaranteed their religious freedom. His
pledge reads: ‘This is the pledge of protection given by
the servant of God, Umar bin Al-Khattab, the Emir of
Believers, to the people of Eiliya (Jerusalem). Protected
are their lives, properties, churches, crosses, their sick
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and healthy, and all their co-religionists. Their churches
must not be inhabited, destroyed or diminished in size,
crosses or property. They are not to be forced to change
their religion, nor are any of them to be harmed.’ Tarikh AlRusul wal Muluk.
One of the most outstanding examples of sublime
tolerance of Islam is when the Christian delegation of
Najran, numbering 60 people, entered the Prophet’s
mosque, stayed there for some days and said their
prayers facing east without any objection from the
Prophet. Al-Sirah Al-Nabawiyyah.
The truth that should be loudly declared is that the most
realistic evidence of the freedom of faith in Islam is what
we see today, after fourteen centuries, of different places
of worship: churches, temples and monasteries. These
places are found everywhere in Muslim countries. They
are witnesses that prove the freedom of faith that Islam
came with. If Muslims had behaved as the followers of
other faiths had done, you would not have seen any
church tower or heard a church bell. Other people used
to eradicate Muslims in their own lands. Andalusia
(southern Spain) is a close example, and Bosnia and
Herzegovina is a current one.
Freedom of Thought and Education
When Islam laid down the foundations of Islamic society,
spreading knowledge among all categories of people was
one of its basics. The clearest evidence of this is the
abundance of various scientific productions by nonMuslims, and the renown of many Christian, Jewish and
other scientists.
Nothing in Islam violates non-Muslims’ freedom of
thought and education. They have the right to educate
their children on the principles of their faith and establish
their own schools. The earliest manifestations of this
freedom appeared in the practice of the Prophet (pbuh),
especially when he ordered a large section of the Torah
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to be returned to their Jewish owners after the conquest
of Khaybar.
Universities and Islamic institutes have been, throughout
history, widely open for non-Muslims, many of whom took
knowledge from Muslim scholars and jurists.
For
example, Hunayn bin Ishaq took Arabic from Al-Farahidi
and Sibaweih until he became an expert in Arabic, Yahya
bin Adi took knowledge from Al-Farabi, and Thabit bin
Qurrah took knowledge from Muhammad bin Musa.
Muatinun La Thimmiyyun.
Freedom of Movement
Non-Muslims living in the Islamic society have freedom of
movement and travel. They can travel to any place at
any time. In the pledge of the Prophet (pbuh) given to the
Christian people of Aylah, near Al-Aqaba, we read:
‘In the name of God, the Most Gracious, the
Most Merciful. This is a pledge of protection
and safety from God and Muhammad, God’s
Messenger to Youhannah bin Ru’ba and the
people of Aylah; their ships and means of
transportation on land and in sea. They have
God and His Prophet’s pledge of protection
and their fellows in Al-Sham and Yemen. It is
forbidden to deny them access to a well that
they need or a path they want to take whether
on land or sea.’ Siratu Ibn Kathir.
Freedom of Work, Earning and Government
Positions
The doors for work and professions are open to Muslims
and non-Muslims alike. This has made non-Muslims
within Islamic society aspire with full confidence and
tranquillity to jobs that give the best income. Many of
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them were goldsmiths, money changers, traders and
physicians.
This also applies to state positions where they have the
freedom to assume such positions except religious posts
such as imams and judges. They also have the right to
be elected to parliament because their membership
benefits it as they can give their views to the government,
and discuss and solve citizens’ problems.
This is well proved by the testimony of Sir Thomas Arnold
in his book, The Preaching of Islam, where he points out
that non-Muslim citizens who lived in Islamic society had
long prosperous periods because of the tolerance they
enjoyed in practising their religious rituals, building
churches and monasteries and in being equal to Muslims
in the area of government positions. The number of nonMuslims who occupied government posts sometimes
reached an extent that made Muslims have some doubts
on the issue.
Social Freedom
This includes the right to practise all kinds of social
activities, such as festivals, holy days, visits, pilgrimages,
etc. The prominent characteristic of Islamic society has
been the peaceful coexistence between all its diverse
groups. Almighty God says:
“God does not forbid you to deal kindly and
justly with those who do not fight against you
on account of religion or expel you from your
homes. Verily, God loves those who deal with
equity.” T.Q., 60:8.
The Holy Prophet (pbuh) used to visit his non-Muslim
neighbours and sick people and care for them. He used
to give to the needy among them, forgive the wrong-doers
and call them to Islam gently.
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The celebration of festivals and social occasions by nonMuslims in an atmosphere of freedom and tolerance was
one of the common aspects of Islamic society.
Islam and non-Muslims Living outside Islamic
Society
Non-Muslims who live outside the Islamic society consist
of three categories: neutral, pledged and hostile. A
summary of the relationship between Muslims and these
categories of people follows.
Those in the neutral category are not in a state of war or
of a declared enmity with Muslims. They have no
relations or treaties with Muslims. These people should
be safe as long as they are neutral, and Muslims are
ready to accept any initiative to make friendship and
cooperation with them.
Originally, the relationship
between Muslims and others should be based on peace,
cooperation and benevolence.
All these rulings are deduced from the above mentioned
verse:
“God does not forbid you to deal kindly and
justly with those who do not fight against you
on account of religion nor expel you from your
homes. Verily, God loves those who deal with
equity.” T.Q., 60:8.
Another case of neutrality arises when Muslims are in a
state of war with an enemy, and there is a neutral third
party that has relations with the Muslims’ enemy. If this
party keeps its neutrality and does not get involved, they
should be safe from the side of Muslims. Almighty God
says:
“Except those who join a group with whom
you have a treaty [of peace], or those who
approach you with their hearts restraining
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from fighting you as well as fighting their own
people. Had God willed, indeed He could
have given them power over you, and they
would have fought you. So if they withdraw
from you, and fight not against you, and offer
you peace, then God has opened no way for
you against them.” T.Q., 4:90.
Those in the pledged category have treaties and
agreements with Muslims. They should be shown peace,
complete fulfilment of pledges and cooperation based
on justice and mutual respect. As long as they are
committed and loyal to their pledges, Muslims have also
to fulfil theirs since keeping pledges is a major Islamic
duty. Almighty God says:
“Except those of the polytheists with whom
you have a treaty, and who have not
subsequently failed you in aught, nor have
supported anyone against you. So fulfil their
treaty to them to the end of their term. Surely
God loves the conscientious.” T.Q., 9:4.
If such people break their pledges, they have to be dealt
with in the same way even if that leads to a declaration of
war against them.
Those in the hostile category are in a state of war with
Muslims because of their aggression, oppression and
harm against humans whether Muslims or non-Muslims.
They are also considered hostile when they prevent Islam
being introduced to others.
Conclusion
After this explanation of Islam’s attitude towards the
followers of other faiths, we must point out that if any
deviation took place in history, such as poor relations
between Muslims and others, indifference in dealing with
them, harshness in communication or even outright
warfare, this deviation has to be attributed to other factors
unrelated to the essence of Islam and its true message.
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Some Muslim rulers, over history, have done wrong to
Muslims and non-Muslims alike. Such people are not
representative of Islam or Muslims, yet Muslim scholars
have always stood against them as we mentioned about
Imam Al-Awza’i and Ibn Taymiyyah when they rectified
the situation and brought things back to normal.
If Muslims committed some mistakes, we have to look at
the reason that made them do so. Most often, such a
change in relationship was a reaction towards other
mistakes committed against them by non-Muslims.
At some time in history, ordinary Muslims committed
aggression against some churches and temples in Syria
and Egypt, but the Muslim rulers at those times stopped
the mischief and offered the necessary aid to those nonMuslims. However, such mischievous actions were a
reaction to the burning of some mosques and houses by
non-Muslims. The testimony of the historian Runciman is
the best demonstration of what we have mentioned. He
said, ‘Islamic fanaticism has not been motivated except
by Christian fanaticism that was shown through the
bloodshed committed by the crusaders.’
The fact that cannot be denied is that Islam respects the
existence of all other people, even if they oppose its
doctrine and views, and always acknowledges their
existence, both on the individual and national level.
Almighty God says:
“You have your religion and I have Mine.” T.Q.,
109:6.
Almighty God also says:
“To each among you, We have prescribed a
law and a clear way. If God willed, He could
have made you a single community, but that
He may test you in what He has given you; so
strive as in a race in good deeds. The return
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of you [all] is to God; then He will inform you
about that in which you used to differ.” T.Q.,
5:48.
The Holy Qur’an mentions non-Muslims in detail and
recognises their right to existence. It instructs us to deal
justly with them and to call them to Islam with wisdom,
beautiful admonition and argument in the best way.
Almighty God says:
“Verily, those who believe (Muslims) and
those who are Jews, and the Sabians, and the
Christians, and the Magians, and those who
worship others besides God — truly, God will
judge between them on the Day of
Resurrection. Verily, God is Witness over all
things.” T.Q., 22:17.
So the relationship between Muslims and others is based
on human brotherhood. This bond is shared not only by
followers of heavenly religions but also by followers of
man-made ideologies and by all humans.
From the Islamic point of view, agreement on faith and
doctrine is not a condition for the continuity of our
existence on earth. So, differences in faith never mean
that they are by themselves enough to end our life on
earth. Almighty God says:
“Say, ‘O Lord! Creator of the heavens and the
earth! All-Knower of the unseen and the
seen. You will judge between Your servants
in those matters about which they have
differed.’” T.Q., 39:46.
Recommendations for Fruitful Meetings and
Dialogues
1. I urge the followers of the heavenly religions to look at
the moral teachings in their religions, strive to translate
them into actions with all humans, and use the media
and education to promote these teachings to save
humanity from the nightmare of war, and the
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consequences of disparity, hunger, disease and
backwardness.
2. I wish the followers of the heavenly religions to reflect
with courage, honesty and sincerity on the fact that,
with the passing of time, the various translations of
their Scriptures and the existence of people with
personal desires and interests have affected the
genuine basics of the heavenly revealed religions.
This has opened the door for seeds of fanaticism and
enmity to grow among God’s servants. This should all
be corrected, and all wrong interpretations should be
reviewed through the help of knowledgeable and openminded people and modern scientific research.
3. I call upon all followers of the heavenly religions to
study God’s last revelation, namely the Holy Qur’an,
thoroughly and seriously, and without any thoughts of
fanaticism or stereotyping. By doing so, we can all
achieve the principle of reciprocity. We Muslims
believe in all God’s prophets and messengers, and it is
time for their followers to look at us in the same way
and join us in believing in the last prophet, Muhammad
(pbuh).
All praise be to God, the Lord of all worlds.
Future Horizons and
Consolidating Dialogue
between Muslims and the
West
His Eminence’s speech
in the ninth conference of
The Higher Council for Islamic Affairs
under the title “Islam and the West: Past, Present
and Future”
Cairo, Egypt
16 July 1997
146
In the name of God,
the Most Gracious, the Most Merciful
All praise be to God, the Lord of all worlds. Peace and
blessings be upon the Prophet Muhammad, upon his
forefather Abraham, upon his two brothers the Prophets
Moses and Jesus, upon all of God’s prophets and
messengers, their families and all their companions and
followers.
Honoured audience, may God’s peace, mercy and
blessings be upon you all. I thank all those who have
convened this conference for the purpose of introducing
Islam to the West and discussing the essential issues that
Muslims need. I also supplicate Almighty God to give the
Egyptian Arab Republic success, prosperity and
happiness together with all Arabs and Muslims. Amen.
Honoured delegates, Muslims and Christians constitute
half the population of the world. Therefore, they must
have a united front to tackle contemporary life’s problems
and challenges rather than having two competitive fronts.
The spiritual and moral duty requires every Muslim and
Christian throughout the world to try all ways and means
to generate mutual understanding, rapprochement and
cooperation for building the world of the new century,
which we are going to witness in a few years. Under no
circumstances must we tolerate conflicts and fights
because of religious misunderstanding. Muslims and
Christians have much in common. This commonality
arises because Islam and Christianity come from one
source. Prophet Muhammad (pbuh) indicates his special
relationship to Jesus Christ saying, ‘I am the nearest of all
people to Jesus, the son of Mary, both in this world and in
the Hereafter because there is no prophet between him
and me.’ Sahih Al-Bukhari.
This special relationship between Islam and Christianity
and between the Prophets Muhammad and Jesus is
testified by the Holy Qur’an and its principles. Almighty
God says:
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“And verily, you will find the nearest in
affection to the believers those who say, ‘We
are Christians.’ That is because among them
are priests and monks, and they are not
arrogant.” T.Q., 5:82.
Besides Muslims and Christians sharing the same
source, they share the same aims, which are derived
from both faiths and from the current reality that imposes
itself on each sincere person who loves humanity. These
common things between Muslims and Christians are, in
our view, represented by the following points.
1. Common beliefs
The Holy Qur’an always stresses that all heavenly
messages and prophets’ calls come from the one and the
same source, namely the heavenly source.
All of God’s prophets and messengers came with one
heavenly religion, which aims at making humans happy in
this world and in the Hereafter. The law or legislation of
this one heavenly religion changed with the changing
circumstances of nations and peoples, but the pillars and
doctrine of this religion were exactly the same and never
changed between one prophet and another.
Therefore, we read this fact in the Holy Qur’an when God
says:
“He has prescribed for you the same religion
which He enjoined on Noah, and which We
have revealed to you [O Muhammad], and
that which We enjoined on Abraham, Moses
and Jesus, saying you should establish
religion and make no divisions in it.” T.Q., 42:13.
The noble Prophet Muhammad (pbuh) set an example of
the one faith of all prophets and their diverse laws when
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he said, ‘All prophets are paternal brothers; their mothers
(laws) are different, but their religion is one.’ Sahih Al-Bukhari.
Therefore, all of God’s prophets and messengers have
the same truths concerning belief. They can be summed
up in the following items:
a) Belief in the One and Only God who has no partner,
the Creator of the whole universe, the Perfect One
who has no flaw.
b) Belief in the Last Day, the Day of Judgment and
recompense, the day of reward and punishment.
c) Belief in the pure angels.
d) Belief in all prophets and messengers who came to
guide people to Almighty God starting with Adam
(pbuh) and ending with Muhammad (pbuh).
e) Belief in all heavenly books and messages that were
revealed to God’s prophets and messengers.
Almighty God says:
“Say, ‘We believe in God, and the revelation
which has been sent to us, and what was
revealed to Abraham, Ishmael, Isaac, Jacob
and the prophets among his children and
descendants, and what was given to Moses
and Jesus, and what was given to the
prophets from their Lord.
We make no
distinction between any of them and to Him
we submit.’” T.Q., 2:136.
This truth stated by the Holy Qur’an is also very obvious
in the current Jewish and Christian scriptures. The Ten
Commandments of the Old Testament clearly state the
following: ‘I am the lord, your God…. You shall have no
other God before Me.’ Exodus 20:2–4. We also read that
clearly in the current Christian Bible: ‘The most important
of all commandments,’ answered Jesus, ‘is this: Hear, O
Israel, the Lord our God is one Lord.’ Mark 12:29. It is also
mentioned in the Gospel of John that Christ said, ‘Now
this is eternal life: that they may know You, the only true
God, and Jesus Christ, whom You have sent.’ John 17: 3.
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Therefore, the Holy Qur’an always invites the people of
the Scriptures (Jews and Christians) to meet and agree
with Muslims on the grounds of this common heavenly
foundation: belief in the One and Only God. It says:
“Say, ‘O people of the Scriptures! Come to a
common [and equitable] proposition between
you and us that we worship none but God,
that we associate no partners with Him, and
that none of us shall take others as lords
besides God.’ Then, if they turn away, say,
‘Bear witness that we have submitted
ourselves to God.’” T.Q., 3:64.
The equitable proposition here is the pure oneness of
Almighty God, and this is the first common principle that
all heavenly messages advocated. There is another
common principle — belief in all of God’s messengers.
The Holy Qur’an says:
“The Messenger believes in what has been
revealed to him from his Lord, and so do the
believers. They all believe in God, His angels,
His scriptures and His messengers. They
say, ‘We make no distinction between any of
His messengers.’” T.Q., 2:285.
The Holy Qur’an has not come to destroy the messages
of the previous prophets. On the contrary, it considers
that the foundations of faith were laid down by all of God’s
prophets and messengers. Prophet Muhammad (pbuh)
said, ‘The likeness of me and the other prophets before
me is that of a man who built a house and beautified it
except for a place of one brick in a corner. People went
around it and wondered at its beauty, but said, “If only this
brick were put in its place!” So I am that brick, and I am
the final prophet.’ Sahih Al-Bukhari.
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This truth, namely every prophet recognising the prophets
before him, was stated by Jesus Christ when he said, ‘Do
not think that I have come to abolish the Law of the
Prophets; I have not come to abolish them but to fulfil
them.’ Matthew 5:17.
This is a clear declaration by Jesus Christ (pbuh) that he
came to confirm the belief in the messages of previous
prophets and messengers.
A third common principle is belief in the Last Day, the Day
of Judgment. This is another truth that both the Holy
Qur’an and Bible share. On that day all people will be
brought to account and then rewarded or punished.
Almighty God says:
“And fear the Day when you will all be
returned to God; then every soul will be paid
in full what it has earned, and they will not be
wronged.” T.Q., 2:281.
This was the last verse revealed to Prophet Muhammad
(pbuh). Almighty God also says:
“So whoever does an atom’s weight of good
will see it, and whoever does an atom’s
weight of evil will see it.” T.Q., 99: 7–8.
We also read in the Gospel of John about the end of
believers and disbelievers. It says, ‘They will come out
[from graves]. Those who have done good will rise to
live, and those who have done evil will rise to be
condemned.’ John 5:29.
2. Honouring Jesus Christ and his family
The Holy Qur’an honours and exalts Jesus Christ, his
virgin mother, and his family to a great degree. Indeed,
the respect given to Jesus Christ and his family in the
Holy Qur’an is undoubtedly greater than that stated in the
current Torah and Gospel. In the Holy Qur’an there is a
chapter with the title The Family of Imran, which is the
name of Jesus Christ’s family. It is the second longest
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chapter in the Holy Qur'an. Another chapter has the title
Mary, Jesus Christ’s mother, whereas the Holy Qur’an
does not mention the name of Prophet Muhammad’s
family or mother. So, there is no chapter with the title The
Family of the Hashimites or Amina bint Wahab (Prophet
Muhammad’s mother). The Holy Qur’an mentions Jesus
Christ’s family starting with his maternal grandmother,
that is, Imran’s wife. It describes her as a humble
believer who made a vow that if she got pregnant she
would dedicate the child to serve God’s House. Almighty
God says:
“Remember when Imran’s wife entreated: ‘My
Lord, I have vowed to dedicate to Your
service that which is in my womb, so accept it
from me. Indeed You alone hear all and know
all.’” T.Q., 3:35.
Then the Holy Qur’an describes Jesus Christ’s mother as
having the ever noblest attributes: the pure, the lofty, and
the exalted one. Almighty God says:
“And remember when the angels said, ‘O
Mary! Verily, God has chosen you, purified
you and chosen you over the women of all
peoples. O Mary! Keep to Your Lord’s
obedience humbly and devoutly, prostrate
yourself to Him and bow down [in worship]
with those who bow down.’” T.Q., 3:42–43.
He also praises her in another chapter saying:
“And another example set for the believers is
Mary, the daughter of Imran, who guarded her
chastity, so We breathed into her body of Our
spirit (through Gabriel), and she believed in
the words of her Lord and His scriptures, and
she was of those who keep to their Lord’s
obedience devoutly and humbly.” T.Q., 66:12.
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Moreover, the Holy Qur’an clarifies the
honourable character of Jesus Christ, the
and it draws attention to the great honour
that Almighty God has endowed him with.
represented in the following.
truth of the
son of Mary,
and miracles
This truth is
Jesus Christ, the son of Mary, was a created human
being and a servant of God. God says:
“Then she pointed to him, but they replied,
‘How can we talk to one who is an infant in the
cradle?’ He said, ‘I am indeed the servant of
God! He has given me the Scripture and
made me a prophet.’” T.Q., 19:29–30.
In another verse we read:
“He (Jesus) was no more than a servant
whom We favoured and made an example to
the Children of Israel (i.e. his creation without
a father).” T.Q., 43:59.
The miraculous birth of Jesus Christ with a mother, but
with no father is only because he is a sign to people.
Almighty God says:
“Verily Jesus, in the sight of God, is like
Adam; He created him of dust, then said to
him, ‘Be!’ and he was.” T.Q., 3:59.
This Qur’anic fact, namely Jesus Christ being the servant
of Almighty God, is obvious in the current gospels. Jesus
Christ says, ‘Now this is eternal life: that they may know
you, the only true God, and Jesus Christ, whom You have
sent.’ John 17:3.
The Holy Qur’an testifies that Jesus Christ was a good
role model and had an excellent example of faith, worship
and sincerity to God. God says about him:
“He (Jesus) said, ‘I am indeed the servant of
God! He has given me the Scripture, made
me a prophet and made me blessed wherever
I am. He prescribed prayer and charity for me
as long as I live, to be kind to my mother as
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well and did not make me arrogant or
miserable.” T.Q., 19:30–32.
The Holy Qur’an praises Jesus Christ when calling him
God’s word and a spirit from Him. This indicates
additional honour to him. Almighty God says:
“Verily, the Messiah, Jesus the son of Mary,
was no more than God’s Messenger and His
word which He bestowed on Mary, and a spirit
from Him.” T.Q., 4:171.
Jesus, the son of Mary in the Holy Qur’an was a prophet
and messenger sent by God like other prophets and
messengers. He called to the oneness of God, the
Creator and to rectify the deviation of people from their
religion after having distanced themselves from God’s
Law. Almighty God says:
“We favoured some of those messengers over
others. God spoke directly to some of them,
elevated some others to high ranks of honour,
and gave Jesus, the son of Mary, clear signs
and strengthened him with the Holy Spirit.”
T.Q., 2:253.
The Holy Qur’an praises the book that He revealed to
Jesus Christ (pbuh), namely the heavenly Gospel. It
describes it as guidance, light and admonition. Almighty
God says:
“And We caused Jesus, the son of Mary, to
follow in their tracks, verifying what was there
before him of the Torah; and We gave him the
Gospel, with guidance and light in it, also
confirming the Torah, and guidance and an
admonition to the pious ones.” T.Q., 5:46.
The Holy Qur’an mentions Jesus Christ’s miracles. They
are seven in the Holy Qur’an: speaking to people in his
cradle; healing those who were born blind; healing lepers;
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bringing the dead back to life; making the shape of a bird
out of clay, then breathing life into it by God’s leave;
foretelling some unseen things; and having a table spread
sent down from heaven in response to his supplication.
Not all these miracles were mentioned in the current
Gospels. So, what an honour the Holy Qur’an has
bestowed upon Jesus Christ!
The Holy Qur’an does not only praise Jesus Christ, his
family, his Scripture and his call, but it also praises the
disciples who are Jesus Christ’s followers, and it calls
them the helpers. Almighty God says:
“O you who believe! Be the helpers in
working for God’s cause, as Jesus, the son of
Mary said to the disciples, ‘Who are my
helpers for God?’ The disciples said, ‘We are
the helpers for God.’” T.Q., 61:14.
The Holy Qur’an describes these disciples saying:
“And We put compassion and mercy in the
hearts of those who followed him.” T.Q., 57:27.
3. Common good morals
As long as the source of the heavenly religions is one,
good manners and moral teachings must also be the
same. Every prophet urged his people to do good in all
its forms and directions and warned of evil in all its
shapes and shades. Therefore, we find moral codes and
high manners in common between Muslims and
Christians. They both seek to bring humans together
under the banner of love, cooperation and brotherhood.
We can mention some of these good morals that both
Jesus Christ and Islam spoke about.
- Human dignity and mercy. Almighty God says:
“O people! We created you from a single pair
of a male and a female, and made you into
nations and tribes that you may know one
another. Verily, the most honoured of you in
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the sight of God is the most pious of you.”
T.Q., 49:13.
Prophet Muhammad (pbuh) said, ‘O God, please make
me live poor, die poor and be gathered with the poor ones
on the Day of Judgment.’ Al-Tabarani.
In the Gospel, Jesus Christ said, ‘Blessed are the poor in
spirit for theirs is the kingdom of heaven.’ Matthew 5:3.
- Spreading love and benevolence among people.
Almighty God says:
“And do good for God loves those who are
benevolent.” T.Q., 2:195.
He also says:
“And give relatives their due, and also the
poor and the traveller in need.” T.Q., 17:26.
Prophet Muhammad (pbuh) said, ‘None of you is a true
believer unless he desires for his brother what he desires
for himself.’ Sahih Al-Bukhari.
The Gospel says, ‘A new commandment I give you: Love
one another. As I have loved you, so you must love one
another.’ John 13:34. It also says, ‘Love the Lord your God
with all your heart and with all your soul and with all your
strength and with all your mind, and love your neighbour
as yourself.’ Luke 10:27.
- Forgiveness. It is one of the great morals that the Holy
Qur’an urges us to follow in many verses. It praises the
believers saying:
“Those who spend in both prosperity and
adversity, who restrain their anger, and who
forgive people, and God loves those who do
good.” T.Q., 3:134.
It also says:
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“A good deed and an evil one cannot be
equal. Repel the evil deed with one which is
better, then he, between whom and you there
is enmity, will become an intimate friend.” T.Q.,
41:34.
In the gospel we read, ‘You have heard that it was said,
“An eye for an eye and a tooth for a tooth.” But I say to
you, do not resist an evil person. If someone strikes you
on your right cheek, turn to him the other also. And if
someone wants to sue you and take your tunic, let him
have your cloak as well. And if someone shall compel
you to go a mile, go with him twain. Give to the one who
asks you, and do not turn away from the one who wants
to borrow from you.’ Matthew 5:38–42.
- Abstaining from fornication and commitment to chastity
and modesty. Almighty God says:
“And do not approach fornication, for it is a
major sin [of indecency] and an evil way.” T.Q.,
17:32.
Prophet Muhammad (pbuh) said, ‘Eyes commit adultery
by looking.’ Sahih Muslim.
In the Gospel we read that Jesus Christ said, ‘You have
heard that it was said, “Do not commit adultery.” But I
say to you that anyone who looks at a woman lustfully, he
has already committed adultery with her in his heart.’
Matthew 5:27–28.
- Honesty and Trustworthiness. Almighty God describes
the believers saying:
“And those who faithfully observe their trusts
and their pledges.” T.Q., 23:8.
Prophet Muhammad (pbuh) said, ‘Hand in the trust to the
one who has entrusted it to you and do not betray the one
who has betrayed you.’ Sunan Al-Tirmithi.
In the Gospel we read, ‘Therefore, if you are offering your
gift at the altar and there remember that your brother has
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something against you, leave your gift there before the
altar and go and be reconciled with him; then come back
and offer your gift.’ Matthew 5:23–24.
- Keeping the tongue safe from sins. Almighty God says:
“Tell My servants to say what is best, for
Satan sows dissension among them; indeed
Satan is an open enemy to humankind.” T.Q.,
17:53.
Warning of the evils of the tongue, Prophet Muhammad
(pbuh) said, ‘Are not people thrown into Hellfire on their
noses only because of the consequences of their
tongues’ utterances?’ Sunan Al-Tirmithi.
In the Gospel we read that Jesus Christ (pbuh) said,
‘Again, anyone who says to his brother, “Raca
(worthless),” is answerable to the supreme judicial
council. But anyone who says, “You fool!” will be in
danger of the fire of hell.’ Matthew 5:22.
If anyone wants to count the moralities in common
between Islam and Christianity, he will find them so
many. The Ten Commandments may be the clearest
example of the shared good morals between Islam,
Christianity and even Judaism. Almighty God says:
“Say, “Come! I will recite to you what your
Lord has prohibited you from: do not join
anything in worship with Him; be good and
dutiful to your parents; do not kill your children
on account of poverty, for We provide
sustenance for you and for them; do not
approach indecent and shameful deeds,
whether open or secret; and do not take life,
which God has made sacred, except for a just
cause. Thus He commands you, so that you
may understand.’” T.Q., 6:151.
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We find these commandments obvious in the Gospel of
Luke where Jesus Christ addresses one of his disciples
asking, ‘Why do you call me good? None is good, except
one, that is, God. You know the commandments: do not
commit adultery; do not murder; do not steal; do not give
false testimony; honour your father and mother.’ Luke
18:19–21.
We find these very commandments in the book of
Exodus: ‘You shall have no other gods before Me.
Honour your father and mother. You shall not kill. You
shall not commit adultery. You shall not steal. You shall
not bear false witness against your neighbour. You shall
not covet your neighbour’s house or his wife.’ Exodus 20:3–
17.
4- Peace and human brotherhood
This is an obvious issue in the Holy Qur’an and Sunnah
(words, acts and life of Prophet Muhammad). Almighty
God sums up the mission of His Messenger, Muhammad,
in a few clear words. He says:
“And We have not sent you save as a mercy
for all creation.” T.Q., 21:107.
Prophet Muhammad (pbuh) told us about himself saying,
‘I am only a gift of mercy from God.’ Mustadrak Al-Hakim.
He even calls himself the Prophet of Mercy. Therefore,
this mercy that Almighty God characterises His prophet
with is not a specific but rather a comprehensive one that
includes all humans regardless of their religion, colour
and nationality. God created them so that they show His
glory and not a reason that vindicates discrimination.
God says:
“And among His signs is the creation of the
heavens and the earth, and the diversity of
your languages and colours. Verily in that are
signs for people who have knowledge.” T.Q.,
30:22.
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Therefore, the Prophet (pbuh) informed us of the loss of
those whose hearts are void of love, dignity and mercy for
all humans. He said, ‘Any servant of God who has no
mercy for humans in his heart is a failure and loser.’ Tarikh
Ibn Asaker.
Prophet Muhammad (pbuh) laid the foundation for a
universal charter of how people should deal with one
another all over the world. He said, ‘Those who have
mercy on people will have mercy from God. If you have
mercy on those on earth, the One in heaven will have
mercy on you.’ Sunan Al-Tirmithi. He also said, ‘The one who
does not have mercy on people, will not have mercy from
God. The one who has no mercy is wretched.’ Sunan AlTirmithi. It is related that he also said, ‘All creatures are
God’s dependants; the ones most loved by Him are the
ones most helpful to His dependants.’ Musnad Al-Bazzar.
Prophet Muhammad (pbuh) and Muslims after him
applied these principles. We see them clearly in his
words, ‘Anyone who sleeps with a full stomach, knowing
that his neighbour is hungry, has not truly believed in me.’
Musnad Al-Bazzar.
Moreover, the Holy Prophet (pbuh) showed mercy to his
enemies who fought against him. It happened that a year
of famine and drought struck the region of Quraish (the
Prophet’s tribe) and its disbelieving people. The poor and
the weak were about to perish, so the Holy Prophet
(pbuh) sent a lot of money to Abu Sufyan, the pagans’
leader in Makkah, to help those poor pagans, and he did
not ask them for anything in return. Ibn Asaker.
These human tokens of spreading peace and brotherhood among people are clearly understood by Jesus
Christ (pbuh). In his Sermon on the Mount, he said,
‘Blessed are the poor in spirit, for theirs is the kingdom of
heaven. Blessed are those who mourn, for they will be
comforted. Blessed are the meek, for they will inherit the
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earth. Blessed are those who hunger and thirst for
righteousness, for they will be filled. Blessed are the
merciful, for they will be shown mercy. Blessed are the
peacemakers, for they will be called the children of God.’
Matthew 5:3–9.
Honoured delegates, what we have seen of the things in
common between Muslims and Christians urges us all to
have a common consciousness and shoulder the serious
responsibilities that the following question asks: What
does humanity need today?
First, and on the basis of things in common between
Muslims and Christians, humanity truly and desperately
needs to spread true faith, which agrees with the intellect
and constitutes identical twins with science; they support
each other and seek to construct a happy and
comfortable life for humanity.
On the other hand,
destruction of humanity happens when faith is presented
away from logic and reason, in a disgusting and repulsive
way that sound minds reject.
Furthermore, when religion is displayed as fanatic,
egocentric and egoistic and when it disregards the
presence of others and rejects tolerance with them, it will
absolutely finish and will never be able to confront the
challenges of the world today with all its progress,
technology, problems and disasters. True religion is the
one that appeals to both mind and heart. Anything that
contradicts this state is false even if it claims the name of
religion.
Who hates beautiful flowers and their fragrances? Who
rejects civilisation and progress?
Who calls truth
falsehood? The one who says so is an unjust person.
On the other hand, do shrivelled-up and broken flowers
appeal to anyone? Does anyone accept to be married to
a dead bride? They present a rotten, stinking dead
woman claiming her to be a bride! A sound mind rejects
false pearls!
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Second, it is obligatory for all Muslims and Christians all
over the world to unite and stand firm in one steadfast
front so as to solve contemporary world problems. This
will be achieved through the following:
a) Seeking to achieve security and peace in all parts of
the world. They can never be achieved unless truth
and justice get number one priority with no prejudice or
preference to anyone and with no bias to one people
at the expense of others. Actually, duty compels us to
confine the sinful aggressor and deter him from his
oppression, persecution and tyranny.
b) Seeking to provide a dignified life for all humankind by
assuring a supply of basic needs such as food, shelter,
health and honourable jobs, and not allowing some
people to waste or squander the world’s resources, be
it in the East or West merely to fulfil their lusts and
desires. We must also tackle the destruction, burning
or drowning of the world’s resources by some greedy
people who fear that high prices might fall and
consequently their excessively huge profits decrease.
We also must stop the waste of resources caused by
manufacturing weapons of mass destruction.
c) Seeking to confront the moral and social diseases that
affect most societies in the world, and most importantly
diseases caused by fornication, dissoluteness, pornography and drug abuse. We must also fight both
organised and unorganized crime.
d) Seeking to protect life on our globe by looking after our
environment.
Honoured audience, as a matter of fact, these
responsibilities need sincerity and bravery so that each
individual can partake in preserving humanity.
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Finally, I pray to Almighty God for our good and
happiness. Surely, He has power over all things. All
praise and thanks be to Him, the Lord of all worlds.
The Gifts of Religion to
Society
His Eminence’s Lecture
at the meeting of
The Religious Summit
Kyoto, Japan
5–7 August 1997
24 December 1998
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In The Name of God,
the Most Gracious, the Most Merciful
All praise be to God, the Lord of all the worlds, and may
His best blessings and peace be upon our master
Prophet Muhammad, upon all of God’s prophets and
messengers and upon their families and followers until
the Day of Judgment.
I thank the corporation that has helped to hold this
meeting — the summit meeting and religious gathering —
on Mount Hiei to pray for peace. I greet all my brothers
and sisters, the scholars and clergymen, who have
responded to this invitation to discuss all the ways to
rectify the situation for humankind in the twenty-first
century. I have been asked to talk about the gifts of
religion to society. I say that these gifts have several
levels: the family, the national and the international
community.
With respect to the family, the first thing that religion
contributes is that it brings up the family members with
high morals, and a high sense of sacrifice and self-denial
for the sake of others. This is in compliance with Prophet
Muhammad’s tradition, which says: ‘All creatures are
God’s dependants, and the ones most loved by Him are
the ones most helpful to His dependants.’ Musnad AlBazzar.
Building the foundation of a family will not be perfect
unless humans believe in God the Creator, Who has
given them the abilities to hear, see and think in order to
know Him through the universal signs that surround them.
This complies with Almighty God’s words:
“Verily! In the creation of the heavens and the
earth, and the alternation of night and day, are
signs for people of understanding.” T.Q., 3:190.
Almighty God commands humans to purify their hearts
and souls. He says:
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“Whoever purifies it (the soul) is truly
successful.” T.Q., 91:9.
This purification of heart and soul can be achieved by
performing the five daily prayers. Almighty God says:
“Recite what has been revealed to you of the
Scripture and establish regular prayer, for
prayer restrains from indecency and evil.” T.Q.,
29:45.
God’s Messenger (pbuh) said, ‘If there were a river that
passed by the door of any person, and he took a bath in it
five times a day, would any dirt remain on him?’ They
said, ‘No dirt would remain on him.’ The Prophet (pbuh)
added, ‘That is the likeness of the five prayers, with which
God abolishes evil deeds.’ Sahih Al-Bukhari.
One can also achieve the purification of heart and soul
through meditating on God’s amazing creation and
remembering Him all the time. This is clear in God’s
words:
“Those who remember God while standing,
sitting and reclining, and reflect on the
creation of the heavens and the earth, saying:
‘Our Lord! You have not created all this
without purpose! Glory be to you (exalted are
you above all defects)! Save us from the
torment of Hell-Fire!’” T.Q., 3:191.
Thus, a person becomes as close to his Creator as an
angel is, having no evil tendencies such as envy, hatred,
greed, arrogance or egotism. This would make a person
love for others what he loves for himself as the Prophet
(pbuh) stated: ‘None of you is a true believer unless he
wishes for others what he wishes for himself.’ Sahih AlBukhari.
Moreover, human beings can reach a higher level, which
is to prefer others over themselves to the extent that they
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are content to go to bed hungry in order to feed other
people.
Almighty God expresses this meaning
eloquently, and briefly, when He says:
“And they prefer [others] to themselves, even
if it means hardship for them. Whoever is
saved from the miserliness of his own soul,
such are the successful.” T.Q., 59:9.
Indeed, I believe that unless peace is accomplished
between a human being and his Lord, peace will never be
achieved among human beings. In that case, humans
will live evilly and sinfully and will fear their fellow humans
more than the beasts of the jungle. They will only be
afraid of the police and prisons, but when the sword of
law is absent, corruption and oppression will prevail
everywhere.
On this issue, Muhammad Iqbal says, ‘If faith is lost, there
will be no security. No happy life for those who do not
follow faith. When anyone is content to lead a lifestyle
void of faith, they bring it to total ruin.’
Therefore, God sent prophets and messengers and made
them symbols of purity, sanctity and knowledge so that
they would be the role models for humans. Almighty God
says:
“Those (prophets and messengers) are the
ones whom God guided, so follow their
guidance.” T.Q., 6:90.
He also says:
“Verily, you have in God’s Messenger an
excellent example for anyone whose hope is
in God and the Last Day, and who remembers
God a lot.” T.Q., 33:21.
Almighty God also provided them with His scriptures and
messages so that they could teach people and guide
them to the happiness of soul and body, in this world and
the hereafter, using the shortest way. Almighty God says:
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“Indeed, We sent our messengers with clear
proofs and sent the scriptures and the
balance [between right and wrong] with them
so that people may conduct themselves with
equity.” T.Q., 57:25.
He also says:
“It is He who reveals to His servant
(Muhammad) manifest signs so that he may
lead you out of darkness into light. Verily,
God is to you Most Kind and Merciful.” T.Q.,
57:9.
Also with regard to the family, Islam raises spouses to
shoulder the responsibilities of caring for each other as
well as looking after their children, relatives and
neighbours with love and sacrifice. A prophetic tradition
says, ‘Each one of you is a guardian and responsible for
what is under your care. A man is the guardian of his
family and will be asked about them [on the Day of
Judgment]. A woman is the guardian of her husband’s
house and will be asked about that.’ Sahih Al-Bukhari.
Islam commands children to be dutiful to their parents by
being kind and merciful to them and taking good care of
them especially when the parents get old. Almighty God
says:
“Your Lord has decreed that you worship
none but Him, and that you be dutiful to your
parents. If one of them, or both of them,
attain old age with you, do not say to them
‘uff’ (the slightest gesture of annoyance and
impatience), nor shout at them, but address
them in gracious words, and lower to them the
wing of submission and humility through
mercy, and say, ‘My Lord! Bestow on them
Your Mercy as they did bring me up when I
was small.’” T.Q., 17:23-24.
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Almighty God mentions in the Holy Qur’an that the
mission of Prophet Muhammad (pbuh) is to extend mercy
to all creatures. This is obvious in God’s words:
“And We have not sent you [O Muhammad]
but as a Mercy for all creation.” T.Q., 21:107.
All these procedures are taken to establish the world
peace that prevails on our globe. Prophet Muhammad
(pbuh) condemns every Muslim who goes to bed with a
full stomach knowing that a neighbour near him is hungry.
He even excludes such a person from the circle of true
believers. He said, ‘Anyone who sleeps with a full
stomach, knowing that his neighbour is hungry, has not
truly believed in me.’ Musnad Al-Bazzar.
According to the above prophetic tradition, we understand
that since our earth has become a global village, it is the
duty of every rich individual, group, country or
international organization to take care of and feed each
poor and needy person in this global village since we all
have become like neighbours. Indeed, this is what we
understand of God’s command:
“Worship God and join none with Him in
worship, and do good and show kindness to
parents and relatives, to orphans and to the
needy person, to related and distant [or
unrelated] neighbours, to those that keep
company with you (such as your wives), to the
traveller in need and to your servants [and
those under your care]. Verily, God does not
love the arrogant and the boastful.” T.Q., 4:36.
Islam has freed women of oppression and given them
their rights. In Islam, a woman might be the winner even
if she is alone with the parliamentary majority against her.
This actually happened during the caliphate of Umar bin
Al-Khattab. He once wanted to limit women’s dowries to
a certain amount of money. Khawla bint Tha’laba stood
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up and said, ‘You can’t do that, O Ibn Al-Khattab,
because Almighty God says:
‘“If you decide to take one wife in place of
another, even if you had given the latter a
great amount of gold (as dowry), take not the
least bit of it back.” T.Q., 4:20.
‘Do you know how much this amount is?’ Caliph Umar
said, ‘The woman is correct and Umar is wrong.’ Tafseer
Ibn Katheer.
Islam forbids adultery and all unlawful sexual intercourse
in order to preserve the sanctity and rights of the family.
Almighty God says:
“Do not approach fornication because it is a
great indecent sin and an evil way.” T.Q., 17:32.
Therefore, a woman cannot sell her body to men, whether
they are single or married because this is an obstacle in
the way of many other girls getting married. It also
destroys the sacred marital bond and causes loss and
fragmentation for children and family. This also results in
the spreading of sexually transmitted diseases, which
have increased immensely nowadays and are almost
impossible to cure.
Islam takes great care of children. In paradise, there is a
house called “Joy”. Only those who fill children’s hearts
with joy are admitted to it. It is related that Prophet
Muhammad (pbuh) said, ‘There is a house in Paradise
called the ‘House of Joy’. No one is admitted to it but the
ones who gladden children.’ Al-Kamel by Ibn Adi.
Islam does not permit anyone, even the ruler of a country,
to violate a child’s rights or to take his or her turn if the
child’s turn precedes the ruler’s.
In regard to the community, Prophet Muhammad (pbuh)
urges all people to cooperate and work for the good of
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their community. He said, ‘God’s support is for the
congregation.’ Sunan At-Tirmithi.
Prophet Muhammad (pbuh) considered wisdom and
knowledge the link connecting the members of his
community. It is narrated that he said, ‘The one who is
neither learned nor learning does not belong to me.’ Ibn AlNajjar.
On the issue of wisdom, Almighty God indicates that the
mission of His Messenger includes three things: teaching
the Scripture, teaching wisdom and purifying the soul. He
says:
“It is He who sent the unlettered a Messenger
from among themselves to recite to them His
verses and to purify them, and to teach them
the Scripture and wisdom even if they had
indeed been in manifest error before.” T.Q.,
62:2.
Good morals are one of the fruits of purifying the soul.
The Prophet (pbuh) said, ‘The perfect believers are the
ones who have the best morals.’ Sunan Al-Tirmithi.
Because the progress of a society is measured by
knowledge and scientific progress, Islam commands a
Muslim to seek knowledge continuously from the cradle to
the grave. God’s Messenger (pbuh) said, ‘Seeking
knowledge is obligatory on every Muslim.’ Mu’jam Al-Tabarani.
Islam does not confine seeking knowledge to the religious
field solely, but rather it urges and encourages all kinds of
useful knowledge, even if it requires a Muslim to travel
from one country to another in pursuit of it, as one of our
righteous ancestors said: ‘Seek knowledge even if it were
in China.’
Islam makes it obligatory on a Muslim to teach the
ignorant without monetary gain. It threatens him of a
punishment if he is content to be in the company of an
ignorant person without imparting knowledge to him. It is
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related that God’s Messenger (pbuh) said, ‘I swear by
God that knowledgeable people must teach their
neighbours, draw their attention to the best of their
interest, get them to have a deep understanding of
religion, enjoin them to do good and forbid them from
doing evil. If they do not do that, I will be quick to punish
them in this world.’ Mu’jam Al-Tabarani. He also said, ‘Anyone
who hides beneficial knowledge, God bridles him on the
Day of Judgment with reins of fire.’ Mustadrak Al-Hakem.
Prophet Muhammad (pbuh) exalts scholars by mentioning
that the most honoured people after God’s messengers
are those who acquire knowledge and transmit it to
others, i.e. they do not monopolize knowledge. This
exaltation is clear in this tradition: ‘Shall I tell you who is
the most bounteous? God is the Most Bounteous, and I
am the most bounteous among Adam’s children, and the
most bounteous one after me is a person who acquires
knowledge and then spreads it out to others. Such a
person will be resurrected on the Day of Judgment equal
to a nation.’ Kanz Al-Ummal.
Islam makes it mandatory on a Muslim to be active and
productive and not idle or lazy. A man must exert his
effort to earn a lawful and decent living for himself and his
family. Prophet Muhammad (pbuh) said, ‘Indeed, God
loves the believer who has a craft (or any good job).’
Mu’jam Al-Tabarani.
A Muslim should not wait for other people’s help because
the giving hand is better than the receiving one as
Prophet Muhammad (pbuh) said, ‘The upper (giving)
hand is better than the lower (receiving) hand.’ Sahih AlBukhari.
Islam forbids a Muslim from being a source of evil or
harm to others whether by tongue or by hand. The Holy
Prophet (pbuh) said, ‘A Muslim is the one from whose
hand and tongue people are safe.’ Musnad Ahmad.
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Islam forbids a Muslim from committing theft. Therefore,
God’s penalty for theft is to cut off the thief’s hand under
certain conditions detailed in the Islamic Law. Almighty
God says:
“Cut off [from the wrist joint] the hand of the
thief, male or female, as a recompense for
that which they committed, and as a deterrent
from God. He is All-Powerful, All-Wise.” T.Q.,
5:38.
Almighty God also prohibits the earning of illegal money.
It is related that Prophet Muhammad (pbuh) said, ‘Anyone
who eats a mouthful of illegal money, his prayers are not
accepted for forty days, nor are his supplications
answered for forty mornings.
Every flesh that is
nourished with illegal money, only Hell-Fire deserves it.’
Musnad Al-Dailami.
Islam also forbids aggression against others. All this
guidance from Almighty God transforms a Muslim into an
angel walking on the surface of the earth. Such a
situation led to the resignation of judges from their
positions in the courts of law because no adversaries
came to them for a long period of time. This actually
happened to Umar bin Al-Khattab, who was a judge
during the rule of Caliph Abu Bakr. He was in that
capacity for a whole year during which no plaintiffs came
to him. Therefore, he asked the Caliph to accept his
resignation saying, ‘O Emir of believers, there is no need
for me in a community where each one keeps to his
limits.’ Consequently, security and peace prevailed, and
there was no need for police or prisons.
If a Muslim commits a sin, even though nobody sees him,
he becomes a judge over his own self. He becomes the
police officer who forces himself to keep within the law.
We see such a person coming to the Prophet (pbuh)
asking him to pass sentence over him for committing
adultery.
This was also evident in someone who
betrayed what was entrusted to him, as in the case of
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Abu Lubaba bin Al-Munther, who was sent by the Holy
Prophet (pbuh) to negotiate with the people of Quraiza.
Abu Lubaba unwittingly committed a mistake during the
negotiations in which he passed on some state secrets.
That noble companion felt he betrayed God and His
Messenger, so he went to the Prophet’s Mosque, and he
tied himself to one of its columns, saying, ‘I swear by God
that I am not going to eat or drink until God forgives my
sin or I perish.’ He remained so for several days until
God revealed a Qur’anic verse accepting his repentance.
In reference to this incident, Almighty God says:
“And
there
are
others
who
have
acknowledged their sins. They have mixed a
deed that was righteous with another that was
evil.
Perhaps God will turn to them in
forgiveness. Surely, God is Most Forgiving,
Most Merciful.” T.Q., 9:102.
This level of self-reproach was also evident when the
ruler of Homs wronged a non-Muslim citizen, so he asked
Caliph Umar bin Al-Kattab to accept his resignation, for
he felt he was not worthy of such a position.
Islam urges the people endowed with wealth to support
the needy and the sick and to answer their needs. It is
related that God’s Messenger (pbuh) said, ‘Give part of
your money as a charity in order that God may purify you,
perform prayer, give to the beggar, the neighbour, the
poor and the traveller in need and do not squander your
wealth in the manner of a spendthrift.’ Kanz Al-Ummal.
Islam also commands wealthy Muslims to contribute
towards the construction of hospitals, orphanages,
houses for the disabled and to assist in finding jobs for
the unemployed. It also urges the rich to help young
people to get married and establish virtuous families.
Almighty God says:
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“And marry those among you who are single
(males and females), and also the pious of
your servants and maids. If they are poor,
God will enrich them out of His Grace. God is
All-Sufficient for His creatures’ needs, AllKnowing.” T.Q., 24:32.
Islam enjoins wealthy Muslims to pay out 2.5% of their
profits and capital as compulsory charity.
This is
mentioned in numerous Qur’anic verses and prophetic
traditions, such as the following verses where Almighty
God describes some of the characteristics of believers:
“And those who are payers of Zakat (the poordue or obligatory charity).” T.Q., 23:4.
“Those who perform regular prayer, give
Zakat and believe with certainty in the
Hereafter.” T.Q., 27:3.
“O you who believe! Spend of the good things
which you have (legally) earned and of that
which We have produced for you from the
earth.” T.Q., 2:267.
The Prophet (pbuh) also said, ‘In order to complete your
adherence to Islam, you must offer the Zakat (obligatory
charity).’ Mu’jam Al-Tabarani.
Moreover, this charity is paid yearly by those who fulfil
special conditions and is spent for humanitarian purposes
and on specific categories of people (such as the poor,
travellers in need, etc.), and it is referred to as “Al-Zakat”
in Islam.
At the community level, Islam calls Muslims to care about
human rights and to make knowledge available to
everybody. The Holy Prophet (pbuh) said, ‘To learn
something and then teach it to others is considered as a
charity from your side.’ Kanz Al-Ummal.
It is related that he also said, ‘The best of people are
those who are most skilful in reciting the Qur’an and
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understanding God’s religion, and the most righteous
ones are those who enjoin good and forbid evil and those
who keep the best relationships with their relatives.’
Musnad Ahmad.
Islam guarantees job for all citizens, Muslims and non
Muslims alike. This is confirmed by God’s Messenger’s
words: ‘All of you are guardians and responsible for those
under your care. A ruler is a guardian and responsible for
people under his care.’ Sahih Al-Bukhari.
So if a citizen is unemployed, the government should
support him until he finds a job, and if he becomes
indebted and incapable of paying back his loan, the
government should pay it on his behalf even if he is nonMuslim. This appears clearly in the ‘Reconciliation
Document’ that Khaled bin Al-Waleed made with the
people of Hira. In this document, we read: ‘Any man who
is unable to work because of old age, or a disease or
infection or was rich and became so poor that his own
people give him charity, in this case, he is exempted from
paying Al-Jizyah (a tax that non-Muslim citizens pay, and
it is much less than Zakat), and he (the jobless nonMuslim) and his family are provided for from the public
treasury of the Muslim state so long he lives in it.’ AlKharaj.
It is also said that Muslim scholars have
unanimously agreed that a non-Muslim citizen who is
unable to make a living must be provided for from the
Muslim public treasury.
Islam forbids all types of discrimination or prejudice
whether based on ethnicity, faith, religion, language,
colour or otherwise. All people are brothers and sisters
belonging to the same mother and father. Almighty God
says:
“O people! Be dutiful to your Lord who created
you from a single man (Adam), and from him
(or of the same kind of his) He created his
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wife (Eve), and from them both He scattered
many men and women.” T.Q., 4:1.
He also says:
“O people! We created you from a single pair
of a male and female and made you into
peoples and tribes that you may get to know
one another. Verily, the most honoured of
you in the sight of God is the most righteous
of you.” T.Q., 49:13.
Prophet Muhammad (pbuh) guaranteed justice and equity
for all, and he set an ideal example that has never been
surpassed.
Once he, by mistake, hit one of his
companions while lining them up. That companion,
named Sawaad, claimed to have been hurt, and he asked
for retaliation. The Prophet revealed his abdomen and
said, ‘Retaliate, O Sawaad!’
Sawaad immediately
hugged the Prophet’s abdomen and kissed it saying, ‘I
sacrifice my life for you! I only wanted to touch your skin
fearing that I might die and not meet you after this battle.’
Siratu Ibn Ishaq.
The aim of Islam is to establish a sound, strong
community which is cooperative, sincere and truthful.
Therefore, Islam forbids compelling people to accept any
faith. The freedom of thought and belief is guaranteed in
a Muslim community. In reference to this, Almighty God
says:
“Let there be no compulsion in religion.” T.Q.,
2:256.
Islam condemns fanaticism and extremism. Almighty
God says:
“O people of the Scripture (Christians)! Do not
transgress the limits of your religion, and do
not say anything about God except the truth.”
T.Q., 4:171.
He also says describing the Muslim community:
“Thus We have made you a moderate (just
and justly balanced) community.” T.Q., 2:143.
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God’s Messenger (pbuh) said, ‘Beware! Those who
exceed the limits will be ruined.’ Sahih Muslim. In another
tradition he said, ‘This knowledge will be passed on by
the elite of every generation; they will clear it from the
distortion of extremists, the misrepresentations of the
wrong-doers and the misinterpretations of the ignorant.’
Sunan Al-Baihaqi.
Islam urges Muslims to be moderate in everything; in
eating and drinking. Almighty God says:
“Eat and drink, but waste not by
extravagance. Certainly He likes not the
extravagant.” T.Q., 7:31.
In worship, it is related that Prophet Muhammad (pbuh)
said, ‘How good moderation is in the case of richness,
poverty and worship!’ Musnad Al-Bazzar. He also said, ‘I
swear by God that I am more afraid and submissive to
God than you all. Yet, sometimes I fast and sometimes I
don't. I perform prayers at night, but sometimes I sleep,
and I marry women. So, the one who turns away from my
way does not belong to me.’ Sahih Al-Bukhari.
In spending Almighty God says:
“And let not your hand be tied (like a miser) to
your neck, nor stretch it forth to its utmost
reach (like a spendthrift), lest you become
blameworthy and destitute.” T.Q., 17:29.
Islam fights superstition and irrationality.
The Holy
Prophet (pbuh) said, ‘Whoever goes to a fortune-teller
and believes anything he or she says, then they have
rejected what was revealed to Muhammad (the Holy
Qur'an).’ Musnad Ahmad. He also said, ‘Whoever goes to a
fortune-teller and asks him or her about something, their
prayer will not be accepted for forty days.’ Sahih Muslim.
Islam fights paganism and ignorance in all their forms,
and it forbids Muslims from approaching alcoholic
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beverages or any substance that causes intoxication,
such as drugs, so that they do not become victims of
such substances. Almighty God says:
“O you who believe! Intoxicants, gambling
[and games of chance], idols and divining
arrows (by seeking luck or decision in them)
are abominations [and uncleanness] from the
work of Satan. Therefore, avoid them so that
you may succeed.” T.Q., 5:90.
This prohibition aims to produce healthy individuals and
communities that are sound in body, mind and soul.
Islam calls all people in charge — fathers, mothers,
teachers and rulers — to keep away from oppression and
injustice and to act according to what is just and even
benevolent because a society where injustice prevails will
sooner or later break and collapse. These teachings are
clear in this comprehensive verse:
“Verily, God commands justice, performing
good deeds [purely for God’s sake and to all
creatures] and giving help to relatives, and he
forbids all indecent and evil deeds and
injustice. He admonishes you so that you
may take heed.” T.Q., 16:90.
Prophet Muhammad (pbuh) considered acting justly for
one day better than sixty years of ritual worship. Kanz AlUmmal.
At the level of the international community, Prophet
Muhammad (pbuh) confirmed human brotherhood. He
sometimes used to supplicate after performing his
prayers saying, ‘I testify that all servants of God are
brothers and sisters.’ Musnad Ahmad.
Islam does not limit its gifts to humans; it actually enjoins
a Muslim to take care of animals and all creatures. This
is clear in the following traditions by Prophet Muhammad
(pbuh): ‘A woman will enter Hell-Fire because of a cat
that she imprisoned to death. She did not feed it or leave
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it to find its own food.’ Sahih Al-Bukhari. ‘God has forgiven a
prostitute who passed by a dog at a well about to die of
thirst. She took off her shoe, tied it with her scarf and
brought up some water for it. God has forgiven her
because of that.’ Sahih Al-Bukhari.
Islam also calls us to take care of trees and preserve a
clean, green environment. God’s Messenger (pbuh) said,
‘If the Day of Judgment takes place while one of you has
a seedling, you should plant it.’ Musnad Ahmad.
Islam prevents people from throwing rubbish under trees
and into rivers and emphasizes the need for non-polluted
rivers and earth. In this regard, Prophet Muhammad
(pbuh) said, ‘Faith consists of over seventy parts; the
least one is removing waste from roads.’ Sahih Muslim.
Prophet Muhammad (pbuh) also forbade urinating in
water. Sahih Muslim. It is also narrated that he forbade
urinating in running water. Mu’jam Al-Tabarani Al-Awsat. He also
said, ‘Avoid the three deeds that cause a curse to their
doer; defecating in watercourses, in the streets and in the
shadows.’ Sunan Abi Dawoud. It is related that the Noble
Prophet (pbuh) also forbade a person from defecating or
urinating under a fruitful tree or at the bank of a river with
running water. Kanz Al-Ummal.
Islam calls for spreading peace among all people. If two
parties or states quarrel, Islam urges them to be
reconciled and does not allow war to break out between
them. Islam forbids us from standing by and doing
nothing. Instead, it pushes us to act as a mediator
seeking to achieve justice and equity. In the Holy Qur’an,
Almighty God says:
“And if two parties of believers fall into
fighting, make peace between them.” T.Q., 49:9.
Last but not least, I wonder whether humans are serious
in their efforts to study the Heavenly Law that calls to the
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belief in all of God’s prophets and messengers in the light
of reasoning, wisdom and useful knowledge so that
humans of the twenty-first century can enjoy the heavenly
peace and heavenly gifts that result in universal
brotherhood with no judges, police or prisons but instead
with progress and prosperity.
I think if a committee is formed for the purpose of
thoroughly and rationally studying Islam, which raises the
banners of all God’s prophets and messengers, that
committee will realize that the united message of heaven
is intended to construct human beings, families and
societies, and even the whole world, on the basis of
virtue, compassion, mercy and love.
All of us know that hundreds of billions of dollars are
being spent on exploring the surfaces of the Moon and
Mars. Why not make a journey led by specialists who
love peace and humanity to explore the gifts of religion?
I truly believe that humans will discover treasures that will
make them happy not only in this temporal life, but these
treasures will accompany them to make them happy
when they are transferred to the heavenly world.
I earnestly hope that the mass media will contribute to
this humanitarian, earthly and heavenly deed, and use
satellite channels to call to goodness, wisdom, science,
good morals and purification of the soul from vices and
enriching the soul with virtues.
Hence, the Lord of heaven and earth will be pleased with
us and our globe will become an earthly paradise where
we can all enjoy a happy living before moving to the world
of eternity in the Hereafter.
A Letter to His Holiness
Pope John Paul II
A letter from His Eminence
to
His Holiness Pope John Paul II on the occasion of
the birthday of Jesus, peace be upon him.
24 December 1998
182
Damascus
Your Holiness Pope John Paul II
Good greetings
Christians and Muslims these days are celebrating Jesus’
birthday. On this great occasion, people’s hopes in
achieving the prophets’ objectives are being renewed.
These prophets were sent by God, the Lord of Creation to
bring about human brotherhood.
Almighty God says:
“O people, We created you from [a single pair
of] a male and a female, and have made you
into nations and tribes that you may get to
know one another.
Surely, the most
honourable of you in the sight of God is the
most righteous of you.” T.Q., 49:13.
The honourable messengers conveyed their messages
perfectly. Afterwards, their successors and followers
have continued their missions by conveying these
messages to all human beings to guide and save them
from atheism, misguidance and corruption, and to transfer
them to the world of brotherhood, cooperation and love
where no injustice, aggression or oppression prevails.
The more these successors are able to commit
themselves to these messages, the closer humans will be
to their united aim.
In 1986, I was so optimistic when I met you and got to
know from Your Holiness the regret your church and
congregation have about the Crusades and the
aggressive wars that took place in the Middle Ages and
the pains and harms they caused to humanity and
civilisation.
We both agreed on the necessity that each of us has to
shoulder the responsibility of conveying the message to
humanity so as not to be questioned about the spreading
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of atheism that has happened because the followers of
religions neglect their duties towards humanity.
I was so pleased at your attitude towards many human
issues in this world, such as your condemnation of the
injustice and aggression committed against some nations
by tyrannical powers which claim to belong to Christianity
and modern civilisation.
We as Muslims in the Arab and Muslim worlds still
commit ourselves to respecting human values since they
are basic in our doctrine. For any Muslim who does not
believe in Moses and his Torah, and Jesus and his
Gospel, his faith is invalid because belief in all of God’s
prophets and messengers and belief in their scriptures
are two essential pillars of the Muslim faith.
Once I was asked by one of the ambassadors in my
country about the number of Christians in Syria. I replied
that our people in Syria are all Christian because a
Muslim has to believe in Christ and his message.
We feel a lot of pain and grief when the West in general
and the United States in particular support the Zionist
aggression on Palestine and especially on Jerusalem.
We still remember the US Congress’s decision in
recognising Jerusalem as the capital of Israel. We cannot
forget how the US rewards Israel with billions of dollars,
modern weapons and sophisticated technology while at
the same time Israel rebels against the world and the tens
of resolutions taken by the United Nations and its Security
Council.
Israel continues amassing huge amounts of chemical and
nuclear weapons of mass destruction, and it goes
unaccountable while the Iraqi people are being hit,
blockaded and starved. Iraqi children and old people are
being blockaded and killed through some lame excuses
that most countries have been condemning and rejecting.
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Witnessing all that, most Western churches have done
nothing to stop or even condemn this unjust situation
imposed on the Muslim world, whether in Palestine, Iraq,
Sudan or Libya. This situation has made a British MP
condemn the aggression on Iraq by warplanes and
missiles and described it as a new crusade not by
Richard the Lionheart but by Bill Clinton and Tony Blair.
Your Holiness, today we live in a different world. We are
likened to the dwellers of one house where each one lives
in his or her room. We gather around one screen through
which we view the whole world at the same time. So
today we cannot ignore the truths or delay taking
decisions.
Your Holiness has been adopting a
magnificent stance against injustice and aggression and
for truth, justice and freedom. So can we keep silent
towards what is happening? Is it a new Crusade?
If it is not so, why do we accept the one-pole world
system, which uses the international organisations in a
contradictory way and applies double standards to
achieve its unjust colonial interests?
Are human beings in some countries more honoured
than, or superior to, those in other countries? Why are
double standards being applied to Muslim issues?
Will we need, with the passing of time, to hear the
apology for practices and mistakes that we make today?
Prophet Muhammad (pbuh) said, ‘Do not get involved in
anything that you might need to apologise for.’ Mustadrak AlHakim.
The question at issue now is this: for how long will this
decline and deterioration continue? What will our state
be when we are brought to account before our Lord?
Your Holiness, I am addressing my Christian brothers and
sisters in the world through you to make them aware of
this responsibility. We, like yourselves, believe in Jesus
Christ (pbuh) and sanctify his message. Jesus Christ and
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Muhammad, peace be upon them, are mere brothers who
complete each other’s messages.
Let us stretch the hands of brotherhood and cooperation
instead of the hands of aggression and killing, and let us
offer humanity love and peace instead of hatred and
bloodshed.
The world is looking forward to see a strong stance from
your side against making Jerusalem Jewish and expelling
its Christian and Muslim indigenous people.
In 1967 the Christian population was 38,000 in Jerusalem
alone. Today, instead of increasing to 120,000, it has
fallen to a mere 12,500. As for Muslims, they have faced
an even larger expulsion.
You may recognise the danger of this matter when you
know that in 1918 the number of Jews in Palestine was
not more than 55,000 out of 700,000 (the total population
at that time). This means they constituted only 8% of the
population.
The world is looking forward to hearing your attitudes
against corruption, evil and aggression on people
especially on women, children and the aged regardless of
their religion, colour or ethnicity. Such an action accords
with your opinions expressed in your letter sent on the
occasion of the 32nd World Peace Day, in which you point
out that respecting human rights and ensuring world
peace are strongly connected, and that the basis of
freedom, justice and peace is in recognising dignity for all
human beings.
Finally, may you accept my best congratulations!
A Happy and Merry Christmas.
Muslim Unity and Juristic
Schools of Thought
His Eminence’s speech to
The International Symposium for
Setting a Joint Strategy for Bringing
Closer Muslim Juristic Schools of
Thought
In response to an invitation by Al-Imam Al-Khou’i
Charitable Foundation
Ebla Cham Hotel, Damascus, Syria
10–12 April 1999
188
In the Name of Allah,
the Most Gracious, the Most Merciful
All praise be to Allah, Lord of all the worlds. Peace and
blessings be upon Prophet Muhammad, his forefather
Prophet Abraham, his two brother prophets Moses and
Jesus and their families.
Dear members of the committees for bringing Islamic
juristic schools of thought closer, dear honourable
attendees, may Allah’s peace, mercy and blessings be
upon you.
This meeting is being held in Damascus under the
auspices of the Qur’anic verse:
“Verily, this religion of yours is one religion,
and I am your Lord and Cherisher, so worship
Me alone.” T.Q., 21:92.
It is being held in critical circumstances of change that
come over the world, and choosing Syria for this great
event is truly wise because on this land the history of all
Islamic schools of thought meets, and here rest the
companions of Allah’s Messenger (pbuh) and his pure
family in honourable nearby graves. We are happy that
Syria is one of the richest countries in the Muslim world
with regard to diversity of Islamic juristic schools of
thought.
Syria has lived throughout its history within the bliss of
brotherhood, which is being confirmed today through the
wise leadership of President Hafez Al-Assad.
On this occasion, I am honoured to welcome my brothers
and sisters — people of knowledge and intellect who are
interested in Muslim unity — as they arrive in Damascus,
and I hope they spend some happy, fruitful and blessed
days here.
Dear brothers and sisters, a quick reading of the large
Muslim world today shows us what features of the global
Muslim community are sought today by the callers to truth
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and justice on earth, as they look forward to the rise of
the Muslim world as a power equivalent to the new world
order. Such Muslim power is the guarantee of support for
truth and justice, defending the oppressed in the world
and spreading love and brotherhood.
The rise of the Muslim world as a united power on earth,
although dependent on political will, is primarily a
responsibility placed on the shoulders of scholars and
people of intellect. They are the ones who instruct new
generations and represent the hope of the youth in the
Muslim world in understanding and reaching the desired
Muslim unity. If the mission of decision makers in the
Muslim world is to achieve such desired unity, it is the
duty of scholars and people of intellect to search in the
roots for shared intellectual links and to exert their efforts
in warning against ways of dispute among schools and
groups. Does the Muslim world contain roots for real
unity, which would qualify it for joint work?
Some sceptics see Muslim unity as one great illusion by
thinking that disagreements among Islamic schools are
so strong that they hinder closeness and unity. However,
a correct reading of history reveals the illusions of such
sceptics.
Islam has achieved a society of secure tolerance and
human brotherhood despite the existence of several
religions within the Muslim society. Almighty God says:
“Allah does not forbid you to deal justly and
kindly with those who do not fight you on
account of religion nor drive you out of your
homes. Verily, Allah loves those who are
just.” T.Q., 60:8.
Prophet Muhammad (pbuh) passed away while his
armour was still mortgaged to a Jew for some barley,
which clearly indicates that co-existence is possible
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despite basic intellectual differences. So how could such
people doubt our ability to achieve Muslim brotherhood
within the Muslim group?
The 1.5 billion Muslims we are speaking about, who are
the largest religious group in the world, have been
methodologically united by Prophet Muhammad (pbuh)
when they all face one direction in their prayer and when
they all have one message to deliver, one Qur’an, one
Messenger and one worship. These huge numbers of
Muslims all agree on more than 90% of the basics of their
religion. The pillars of faith for them all are to believe in
Allah, His angels, His scriptures, His messengers, the
Day of Judgment and divine destiny. The pillars of Islam
are to testify that there is no god to be worshipped but
Allah and that Prophet Muhammad (pbuh) is His servant
and messenger. They are also to perform ritual prayers,
pay zakat (compulsory charity), fast in the month of
Ramadan and make pilgrimage to the sacred House in
Makkah. These pillars are points of unanimous agreement among all Muslims.
The Western world differs in so many aspects of culture,
national language and religion, yet the West holds on to
what are common points for the sake of securing its
interests. I am amazed at a community that is so united
in its direction of prayer, worship, scripture and its
Prophet’s traditions, yet it does not find sufficient ways to
achieve unity whereas other nations or communities have
achieved such unity without having one tenth of its shared
links.
I have declared on many occasions that I object to the
phrase “Bringing closer Islamic schools of thought”,
because bringing closer means to push together separate
parts and to decrease disagreements. I do not think that
this applies to the Islamic schools of thought in that they
already agree on more than 90% of their goals and
means. Bringing closer is something that we have
surpassed a long time ago. Here, therefore, I call for a
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complete unity among Muslims on the levels of intellect,
strategy and building the present and future according to
the words of Almighty Allah:
“And hold fast, all together, to the Rope of
Allah (the Holy Qur’an), and be not divided
among yourselves; and remember with
gratitude Allah’s favour on you; for you were
enemies one to another, and He joined your
hearts in love, so that by His Grace, you
became brothers.” T.Q., 3:103.
However, I would like to assure you that this call for
Muslim unity should not aim at cancelling juristic schools
of thought since they are a source of great intellectual
wealth for the global Muslim community, and they prove
the richness and diversity of Islamic jurisprudence. They
are a form of Allah’s mercy, as stated by the righteous
Muslim caliph, Umar bin Abdel Aziz: ‘I would not have
liked it if the companions of Allah’s Messenger had not
differed, for had it not been for their difference, there
would not have been comfort and mercy in our
jurisprudence.’ It is such a beautiful and wise rule that
states that we work on what we agree upon, and we
make excuses for each other on what we differ in.
In fact, the differences in some schools of thought are
restricted to small issues that open the door for ease in
applying the teachings of Islam.
This integration grants legislators in departments of fatwa
in the Muslim world juristic and scientific richness which
guarantees that they can find solutions to the most
complicated problems in society. This does not hinder us
from respecting and glorifying the choices of all imams of
Islamic jurisprudence, whether their opinions are adopted
in our legislation or not. According to what has been
agreed upon by Muslims, when a mujtahid (a qualified
independent scholar who deduces rulings from the
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religious texts) is found to be wrong, he takes one reward,
and if he is correct, he gets two rewards.
Dear brothers and sisters, the axe of intolerance is
shattering much of the hope for unity in the Muslim world.
Some foreign elements are taking charge of reviving the
spirit of hatred and enmity among half-educated people
who are living under the yoke of the mistakes and
illusions of the past. We wish that those people who
deduce their judgments from the past chose its shining
pages, where the interests of the community were
favoured over personal benefits and consideration of
schools, instead of narrating stories of disparity that
divide our community.
The attitudes of the leaders of Muslim unity have always
been a safe and true haven that protects people from
separation and disunity by bringing them into unity and
brotherhood. The hero of Muslim unity, Imam Al-Hasan
bin Ali (may Allah be pleased with him) stretched his hand
to Mua’wiyah (may Allah be pleased with him) and invited
him to unity, whereas other voices were calling for war
and violence. However, the call of Muslim brotherhood
made him raise Muslim unity above all other
considerations. While 43,000 of the companions of Imam
Al-Hasan were around the mosque of Al-Kufa, waiting for
his return to lead them to war against his opponents in AlSham (Greater Syria), everybody was surprised at his
entry into Al-Kufa mosque, hand in hand with Mua’wiyah.
The Imam ascended the stairs of the tribune, to the
astonishment of people, and said: ‘O people! We, the
family of Prophet Muhammad, are the ones through our
first one of whom you got your guidance, and by the last
of whom your blood has been spared. It is us whom
Almighty Allah meant in the Qur’anic verse:
“For Allah only wants to remove all kinds of
uncleanliness (sins, defects, etc.) from you, O
members of the Family [of the Prophet], and
to purify you with a thorough purification.” T.Q.,
33:33.
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People started crying until the mosque echoed their
weeping. Then Imam Al-Hasan said in a great heroic
attitude, ‘Oh people, this matter of disagreement between
Mua’wiyah and me is one of two things: he having a right
over me, which I give back to him, or I having a right over
him, which I give up in the interests of all Muslims.’
Mustadrak Al-Hakim.
This was how he presented a great example to the world
of a Muslim rising above interests and seeking the unity
of all Muslims, regardless of their differences. When one
of the people said to him, ‘You have humiliated Muslims!’
he answered with an attitude of confidence and trust,
‘Humiliation is better than hellfire. By Allah, I am not
pleased to be the leader of this state over the bloodshed
of even one Muslim.’ This is why the great Muslim
civilisation that flourished during such days of peace and
stability owes a lot to the great Imam Al-Hasan.
Thus, the glad tidings of Prophet Muhammad (pbuh)
came true when he said, ‘This son of mine will be a
master, and may Allah use him to make peace between
two great parties of Muslims.’ Sahih Al-Bukhari.
This great imam found the way to unite with the other
party by relinquishing leadership, despite being better
than his rival as all Muslims believe, because unity is one
of the most important objectives of this pure religion.
Muslims recognised the favour of this great imam and
named the whole year “the Year of Unity”, in memory of
his heroic act, which is a lesson to all Muslim leaders in
every generation.
I call on my brothers in the committees to take the
initiative in commemorating the anniversary of Imam AlHasan’s great stance, which is 16 Rabee’ Al-Akher 41 AH
(after the hijrah, or migration, of the Prophet), and to
recommend this conference to make that day the Day of
Muslim Unity, to be celebrated every year.
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Dear brothers and sisters, what is required here is not to
fight schools of thought, but to combat scholastic
intolerance. So, keeping the different opinions in jurisprudence after examining them closely and deleting the
invalid ones does not contradict the goal of achieving
Muslim unity, which is the hope of all honest people. I
said in my meeting with scholars and seekers of
knowledge in the city of Qom, ‘If being a Sunni means
following Prophet Muhammad (pbuh) with all that he
received from His Lord, we are all Sunnis, and if being a
Shiite means loving Muhammad and his family, we are all
Shiites.’
It is time that people of awareness, intellect and callers to
Islam were able to distinguish the voice of advice from the
horns of scandal and to differentiate between voices
calling for unity and voices calling for dispute and division.
I do not deny that Islamic history contains instances of
division, but there are also situations of unity that should
surface. We need to reconsider the actions of people of
the past in order to take the positive and avoid the
negative.
I would like to conclude with one great example of Muslim
unity so as to use our heritage as a source of light and
not as a store of division. A certain man spoke badly
about the companions of Prophet Muhammad (pbuh) in
the presence of Imam Ja’far As-Sadiq, with the intention
of wakening ill feelings of division. Imam Ja’far looked at
him and wisely replied, ‘Are you among those mentioned
in the Qur’anic verse:
“[A share of the spoils must also be given] to
the poor emigrants (refugees), who were
expelled from their homes and their property
while seeking Allah’s grace and His good
pleasure, and aiding Allah (striving in His
cause) and His Messenger. They are the
ones who are truly sincere.” T.Q., 59:8?’
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The man said, ‘No,’ so Imam Ja’far asked, ‘Then are you
among those who are mentioned in the other verse:
“And those who, before them, had homes in
[Al-Madinah] and had adopted the faith, love
those who emigrated to them, and entertain
no desire in their hearts for things given to
them, but rather prefer them (the emigrants)
above themselves, even though they are in
need. Whoever is saved from the miserliness
of his own soul, such are the successful.” T.Q.,
59:9?’
The man answered, ‘No,’ so Imam Ja’far said, ‘Nor do I
think you are among the ones in the verse:
“And those who came after them say: ‘Our
Lord! Forgive us, and our brothers who have
preceded us in faith, and leave not, in our
hearts, any hatred towards the faithful. Our
Lord, You are indeed full of Kindness, Most
Merciful.’” T.Q., 59:10.’
At the end of my speech, I would like to thank Almighty
Allah for facilitating the meeting of people of unity in the
field of Islamic intellect on the good land of Al-Sham.
I wish you an enjoyable stay and accomplishment of your
goals.
“Our Lord! Accept from us; for You are the AllHearing, the All-Knowing.” T.Q., 2:127.
All thanks and praise be to Allah, Lord of all the worlds.
Relationships between the
Followers of Heavenly
Religions
His Eminence’s speech
at
Abu Al-Nour Mosque
in the presence of
Dr George Carey, Archbishop of Canterbury,
and
the delegation accompanying him
Damascus, Syria
29 September 1999 (12/10/1419 AH)
198
His Eminence Sheikh Ahmad Kuftaro, Grand Mufti of
Syria and Head of the Higher Council of Fatwa, gave his
weekly lecture at Abu Al-Nour Mosque in Damascus. The
lecture was attended by Dr George Carey, Archbishop of
Canterbury, the delegation accompanying him, the
Ambassador of the United Kingdom, some members of
the Middle East Council of Churches, some Muslim
clerics and a large audience.
After His Eminence welcomed his guests, he spoke in
detail about the relationships between the followers of the
two heavenly religions: Islam and Christianity.
In the Name of God,
the Most Gracious, the Most Merciful
Great meetings should have a great outcome, which
should be on a par with the people holding them.
Heavenly religions came to work on educating human
beings and preparing them correctly on spiritual,
materialistic and intellectual levels to enable them to
become the foundation for building modern civilised
human societies. That is why religions recommend
everything that benefits humans and forbid everything
that harms them.
Heavenly religions came in their original form with the aim
of freeing people’s minds and developing them into
enlightened and open ones. It never came to contradict
logic or truth, but rather to develop, support and
harmonise with it.
If the peoples of the world are looking forward to
achieving world peace, they need to follow the prophets’
messages, which are all based on establishing peace
between humans and their Lord and between humans
themselves.
Jesus Christ (pbuh) said, ‘Blessed are the merciful, for
they will be shown mercy. Blessed are the peacemakers,
for they will be called the children of God.’ Matthew 5:7–9.
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Prophet Muhammad (pbuh) said, ‘Those who have mercy
on people will have mercy from God, the Most Merciful. If
you have mercy on those on earth, the One in heaven will
have mercy upon you.’ Sunan Al-Tirmithi.
Almighty God describes the mission of Prophet
Muhammad (pbuh) saying:
“We have sent you only as a mercy for all the
creation.” T.Q., 21:107.
Almighty God also says in the Holy Qur’an:
“God calls to the Home of Peace.” T.Q., 10:25.
Islam has made its salutation a call and prayer for peace
and mercy (the Islamic greeting is ‘May God’s peace,
mercy and blessings be upon you’), and Prophet
Muhammad (pbuh) has called for extending peace.
Both Islam and Christianity call people to compassion,
cooperation and love. Jesus Christ (pbuh) said, ‘A new
commandment I give you: love one another. As I have
loved you, so you must love one another.’ John 13:34.
Prophet Muhammad (pbuh) said, ‘You will not be a true
believer unless you wish for your brother whatever you
wish for yourself.’ Sahih Al-Bukhari.
In the first letter of John we read: ‘Anyone who hates his
brother is a murderer, and you know that no murderer has
an eternal life in him.’ 1 John 3:15.
All heavenly messages call for forgiveness, tolerance and
opposing injustice. With regard to fighting injustice,
Prophet Muhammad (pbuh) narrated that Almighty God
says,
‘Oh My servants! I have made injustice
forbidden on Myself, and I have made it
forbidden on you, so do not wrong one
another.’ Sahih Muslim.
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Prophet Muhammad (pbuh) said, ‘All creatures are God’s
dependants; the most loved ones to Him are those who
are most helpful to His dependants.’ Musnad Al-Bazzar.
Jesus Christ (pbuh) said, ‘You, my brothers, have been
called on by God to be free, but don’t make freedom an
excuse to fulfil the desires of the body, but serve one
another.’ He also said, ‘He who has two garments, let
him give away one to someone who has none. He who
has food, let him do the same.’ John
Prophet Muhammad (pbuh) said, ‘Whoever goes to bed
full while he knows his close neighbour is hungry has not
truly believed in me.’ Musnad Al-Bazzar.
In the Gospel of Mathew we read, ‘What would a man
gain if he won the world but lost himself?’
In fact, Islam did not come to abolish the religions that
came before it, but rather to renew and complete them.
Jesus Christ (pbuh) said, ‘Do not think that I have come
to abolish the Laws of the Prophets; I have not come to
abolish them, but to fulfil them.’ Matthew 5:17.
Prophet Muhammad (pbuh) said, ‘The likeness of me and
the other prophets before me is that of a man who built a
house and beautified it except for a place of one brick in a
corner. People went around it and wondered at its beauty
but said, “If only this brick were put in its place!” So I am
that brick, and I am the final prophet.’ Sahih Al-Bukhari.
Almighty God says in the Holy Qur’an:
“Say, ‘We believe in God, and the revelation
which has been sent to us, and what was
revealed to Abraham, Ishmael, Isaac, Jacob
and the prophets among his descendants,
and what was given to Moses and Jesus, and
what was given to the prophets from their
Lord. We make no distinction between any of
them and to Him we submit.’” T.Q., 2:136.
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Prophet Muhammad (pbuh) said, ‘I am the nearest of all
people to Jesus, the son of Mary, both in this world and in
the Hereafter. There is no prophet between me and him.’
Sahih Al-Bukhari.
He also said, ‘All prophets are paternal brothers; their
mothers (laws) are different, but their religion is one.’
Sahih Al-Bukhari.
Thus, Jesus Christ did not come to abolish the message
of Moses, nor did Muhammad come to abolish the
message of Jesus Christ. Every prophet came to verify
all the prophets before him and to pave the way for the
coming prophet. The Holy Qur’an is a combination of all
the heavenly messages and a call for belief in all
prophets since they all graduated from the same school,
and their teacher is one, namely Almighty God.
Religions have come for the well-being of people. A
Muslim scholar said, ‘Almighty God has created people to
benefit from Him not for Him to benefit from them.’
Almighty God says in the Holy Qur’an, describing the
mission of Prophet Muhammad (pbuh):
“And We have sent you only as a mercy for all
the creation.” T.Q., 21:107.
The heavenly teachings establish mercy and success for
people, so when true faith exists, it is as pure as the
drops of rain that give life to humankind. However, if it
mixes with the dirt of people, it gives sickness instead of
health and death instead of life.
Therefore, Prophet Muhammad (pbuh) called for a review
of religion every 100 years when he said, ‘Almighty God
sends at the start of every hundred years someone who
renews religion for my community.’ Sunan Abu Dawoud. This
is a kind of instruction from God and a concern from the
Prophet (pbuh) to keep faith pure and intact because time
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changes the nature of things and often covers their
realities.
The mission of the renewers of religion has been defined
by Prophet Muhammad (pbuh) when he said, ‘This
knowledge will be inherited by the elite of every
generation; they will clear it from the distortions of
extremists, the misrepresentations of the wrong-doers
and the misinterpretations of the ignorant.’ Sunan Al-Baihaqi.
Thus, we, as religious leaders, have a huge responsibility
in bringing back to religion its originality, which is loved by
humans and harmonises with the mind. We need to
perform our duty in restoring religion to its truth and
essence, in the same way our prophets did. We should
not accept to find one person suffering from hunger while
Prophet Muhammad (pbuh) said, ‘Whoever goes to bed
full while he knows his close neighbour is hungry has not
truly believed in me.’ Musnad Al-Bazzar.
It is also not acceptable to have a person staying in
ignorance while Prophet Muhammad (pbuh) said, ‘None
belongs to me except the one who is learned or is a
learner.’ Al-Dailami.
It is not acceptable that truth is defeated instead of
falsehood, and injustice is the victor while Prophet
Muhammad (pbuh) said, ‘Shouldn’t we be with the one
who has a right? The one who has a right has indeed the
right to speak!’ Sahih Al-Bukhari.
Caliph Umar said to one of his governors, ‘How could you
enslave people when their mothers gave birth to them as
free!’
Therefore, we, leaders of the world’s religions, need to
come together periodically within the framework of an
international convention that works on restoring religion to
its genuineness because all religions came out of the
same spring. We specifically have to do our share in
supporting the wronged and oppressed people in the
world, especially in protecting Jerusalem and its holy
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areas, as well as in backing the Palestinian people who
have been suffering a great injustice during this century.
Their houses are being demolished, their lands are being
confiscated, and they have been displaced and scattered
all over the world. Almighty God is absolutely not pleased
with a world in which the wronged are not supported. If
we, leaders of religions, do our job well, the world will
enjoy more than peace; it will enjoy brotherhood and
mercy.
I hope that this meeting is the good seed that will grow
into a tree that has deep roots, high branches in the sky,
and fruit of justice, peace, goodness and blessings not
only for our people, but also for all people in the world.
This would not only help in making peace and ending
wars, but also will help humans to get rid of sickness,
ignorance, backwardness and all the other problems they
are suffering from.
Humanity suffered a lot during the 20th century because of
the huge conflicts that led to two world wars, killing tens
of millions of people, ruining many cities and important
establishments, and developing weapons of mass
destruction. Humanity has been torn apart because of
contradictions and differences of thought, ethnicity,
nationalism, materialism and philosophies.
Religion was not a part of such conflicts. Humans have
reached the end of the century to find out that the only
thought and belief that suit humanity is the religion that
God, the Creator of humanity, has sent for His creation.
All heavenly religions come from one source and aim at
one goal. The coming century, the 21st, is the century of
faith. All leaders of the world and in particular, the
religious leaders need to exert sincere efforts to make the
coming century one of harmony, dialogue and
cooperation among the followers of religions, not one of
conflict or contradiction among them.
204
We have been very happy to hear the ideas that Prince
Charles and after him the Foreign Minister, Robin Cook,
called for. They both stressed the need to open channels
of a new dialogue between Islam and the West, and that
western culture owes Islam a debt that should not be
forgotten as a great deal of the civilisation in the West
was founded thanks to Islam. In addition, they declared
that one of the biggest mistakes the West may make is to
think that Islamic culture is alien to it. They added that
Islamic and Christian cultures are intermingled and have
many things in common that should persist. In Britain,
there is a prosperous Islamic society, 900 mosques, and
more than 2 million Muslims who greatly contribute to the
British and Western societies with major roles in cultural,
political and economic life. We should not let misunderstanding grow between Islam and the West. In our
world of today, we have no choice but to live together in
cooperation and peace, in the face of the moral,
environmental and economic challenges, and we have a
lot to learn from one another.
If such calls and declarations make us pleased and
hopeful for a better future for relationships, the great
barrier before such hope is the practical policies that are
being adopted by Western governments in general in
relation to the Muslim world, especially regarding the
central issue of Palestine. The Muslim world cannot
overlook the ultimate support the West grants to Israel. It
can also clearly see the flow of weapons and billions of
dollars to Israel, whereas Israel is ignoring tens of
international resolutions issued by the Security Council
and the United Nations, let alone the insults directed at
American and British politicians. This is in addition to the
policy of double standards and the unreasonable attitudes
against the Muslim people in general. This leads to all
the bridges being destroyed that sincere people in the
Muslim and Western worlds are trying to build.
We are heralds of peace and tolerance. We want a good
life for ourselves and for others, but we absolutely refuse
205
to let our lands be occupied, our rights denied and our
holy sites violated. The holy sites of both Muslims and
Christians in Jerusalem are being violated daily.
Religious Muslim and Christian leaders need to work
together so that Jerusalem becomes the city of peace
and the capital of its Palestinian people. Religious
leaders need to coordinate their efforts so that the values
of justice, freedom, and equality prevail among all people
of the world to achieve what the heavenly religions came
for.
Heavenly religions call for human rights. They are not
revealed to take people backwards, but to make them
enlightened and happy. So those who call for the
opposite are mere liars. If leaders of religions brought
back religion to its essence and threw away all that does
not belong to it, the world would be united under the
banner of faith in Almighty God.
Finally, I would like to warmly welcome again our
honoured guest and wish him a pleasant stay in our
country.
Muslim-Christian
Brotherhood:
a Historical Fact and
Social Necessity
His Eminence lecture was one of the activities in the
symposium “Brotherhood of Religions’ Followers”
at
Al-Assad Library
Damascus, Syria
24 – 25 January 2000
208
In the Name of God,
the Most Gracious, the Most Merciful
All praise be to God the Lord of all Worlds, and the best
greetings and blessings be upon our Prophet
Muhammad, his forefather Prophet Abraham, his two
brothers, Moses and Jesus, upon all of God’s prophets
and messengers, and all their family members and
companions.
Excellencies, Eminences, Reverends,
Beatitudes,
Patriarchs and honoured audience, I greet you all with the
greeting of Islam: As-salaamu alaikum wa Rahmatullahi
wa Barakatuh (May God’s peace, mercy and blessings be
upon you all). I thank all those who have contributed to
make this meeting a reality, invoking Almighty God, the
Most Glorious, the Most High to guide us all to what is
best for our countries and peoples.
Muslim-Christian coexistence throughout fifteen centuries
has been one of the Islamic postulates with regard to
creed, legislation and moral code. The Holy Qur’an has
established a system of coexistence, which Prophet
Muhammad (pbuh) put into practice in his lifetime. His
companions were also in harmony with the same straight
path.
This system of Muslim-Christian coexistence has
persisted perfectly throughout long centuries except for
some instances where relationships sank into dark
negativity, abhorrent fanaticism and hateful sectarianism.
They occurred because of ignorance about the heavenly
religion, deviated interpretations, interpolations, personal
desires and interests, and the egotism of some
clergymen. Additionally, interfering outsiders sought to
sow the seeds of sectarianism, thus paving the way for
colonialism and exploitation of resources in both Muslim
and Christian countries.
Honoured ladies and gentlemen, the Holy Qur’an and the
Prophet’s traditions have laid down the principles for
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coexistence with non-Muslims, and specifically with
Christians. These principles are clear and based on
preserving a sacred right, which is the right to human
dignity. Almighty God says in the Holy Qur’an:
“And verily, We have honoured the children of
Adam.” T.Q.,17:70.
This points out that members of the human race are all
equal. He further says:
“O people, We created you from a male and a
female, and made you into nations and tribes
that you may know one another. Verily, the
most honourable of you in the sight of God is
the most righteous of you.” T.Q.,49:13.
In what could be considered the great Islamic Charter of
Human Rights, the Prophet Muhammad (pbuh) said, just
a few months before his death, at his farewell pilgrimage:
‘Certainly your Lord is One; your father is
One. You all belong to Adam, and Adam was
created from earth. The most honoured of
you in the sight of God is the most righteous
of you. An Arab has no preference over a
non-Arab, nor a non-Arab over an Arab; a
white one is not to be preferred over a black
one, nor a black one over a white one except
in righteousness. Have I informed you? O
God, please bear witness. Let the people
present inform those who are absent. ’ Musnad
Ahmad.
God’s Messenger (pbuh) would supplicate a lot: ‘O God, I
bear witness that you are the Only God. There is no God
but you. I also bear witness that all humankind are
brothers and sisters.’ Sunan Abu Dawood. Hence, immunity
from injustice has been given to all humankind regardless
of their colour, nationality, language or faith. God says:
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“O you who believe, stand out firmly for God
as just witnesses; and let not the enmity and
hatred of others make you avoid justice. Be
just; that is nearer to piety, and fear God.
Verily, God is Well-Acquainted with what you
do.” T.Q., 5:8.
Respect for human character is an obvious fact in the
Islamic texts:
“Because of that, We ordained for the
Children of Israel that if anyone killed a
person not in retaliation for murder or for
spreading corruption on earth, it would be as if
they killed all humankind; and if anyone saved
a life, it would be as if they saved the life of all
humankind.” T.Q., 5:32.
Islam has determined this fact without any discrimination
on the grounds of colour, ethnicity or religion. The
Prophet (pbuh) said, ‘God torments the people who
torture their fellow humans in this world.’ Sahih Muslim.
Harm and aggression against human dignity is
considered in Islam one of the worst crimes in this world
and in the hereafter.
One day, the Prophet (pbuh) stood up respectfully for a
funeral that passed by him. Immediately, Muslims stood
up. Someone told the him, ‘This is the funeral of a Jew.’
He responded, ‘Is he not a human being?’ Sahih Al-Bukhari.
For the sake of codification, when we talk about the way
Islam undertook coexistence with others, we notice that it
stems from the following principle:
“God does not forbid you to deal kindly and
justly with those who do not fight against you
on account of religion nor expel you from your
homes. Verily, God loves the just ones.” T.Q.,
60:8.
This verse refers to all religions and sects. It guides us to
be good to others, communicate with them and treat them
211
justly because God loves just, kind and benevolent
people. Tafseer At-Tabari.
Guarantees for non-Muslims are distinct in the Islamic
community. They fall into three parts:
1. protection against any outside aggression
2. protection within society
3. public freedoms.
With regard to external protection, God says in the Holy
Qur’an:
“For had it not been that God checks one set
of people by means of another, monasteries,
churches, synagogues and mosques, wherein
the name of God is much mentioned, would
surely have been pulled down. Verily, God
will help those who help His [Cause]. Truly,
God is All-Strong, All-Mighty.” T.Q., 22:40.
Muslims are supposed to fight aggressors, keep them
away from the Islamic community and protect all
members of this community, Muslims and non-Muslims
alike. Monasteries, churches and synagogues are places
of worship for Christians and Jews while mosques are
places of worship for Muslims. These places must be
guarded against any aggression. Tafseer Al-Qurtubi.
Muslim jurists say that all residents in the Islamic State,
including citizens, visitors and strangers, Muslims and
non-Muslims, must be protected when the enemies want
to transgress against these people in body, property or
otherwise. Muslims must fight the aggressors with all
their capabilities to fulfil God’s and His Messenger’s
pledge of protection granted to non-Muslims living in the
Islamic State. Al-Furouq.
The second part is protection within society, including
protection against any injury to body, honour or property.
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Prophet Muhammad (pbuh) said, ‘Any Muslim who
wrongs a non-Muslim citizen, either by humiliating him,
overburdening him, or by taking away anything from him
by force, I will be his opponent on the Day of Judgment.’
Sunan Abu Dawood.
Throughout history scholars counselled caliphs, emirs
and rulers to treat non-Muslims well and to look after their
affairs. For example, Abu Yusuf, a judge, wrote to Caliph
Haroun Al-Rashid reminding him that a caliph should take
care of Ahl Al-Thimmah (people under the pledge of
protection, i.e. non-Muslims living in the Islamic State): ‘O
Emir of Believers, you should be very kind to Ahl AlThimmah. Your Prophet and cousin Muhammad (pbuh)
commands you to take measures so that they won’t be
wronged, injured or overburdened, or that any property of
theirs should be taken away unwillingly except for due
right.’ Al-Kharaj.
Prophet Muhammad (pbuh) did not stop at giving
instructions, but rather he made a practical step when he
gave the Christians of Najran his pledge of protection: ‘To
Najran and its people I give the pledge of protection from
God and His Messenger, Muhammad: protection for their
properties, lands, religion, absent and present ones,
clans, churches and all that they possess whether little or
much.’ Al-Kharaj.
Islam guarantees non-Muslims, just as Muslims, a good
life in case of inability to make a living; this is what we call
social security today. The story of the rightly guided
Caliph Umar bin Al-Khattab is well-known — when he
came to Damascus and found some Christian lepers
there, he ordered them lifetime sufficient means of living.
Futouh Al-Buldan.
The just Caliph Umar bin Abdul-Aziz wrote the following
to one of his governors: ‘Take care of Ahl Al-Thimmah.
When one of them gets old and has no means of living,
spend money on them.’ Al-Tabaqat Al-Kubra.
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The third part is the guarantee of public freedom, and
particularly religious freedom, which includes the freedom
to practise one’s own rituals and the guarding of places of
worship.
The Holy Qur’an cautions Muslims against denying the
rights of others through its divine rule:
“Let there be no compulsion in religion. Truth
is now distinct from error.” T.Q., 2:256.
We see the confirmation of this rule in Muslims’
agreements with others. The reconciliation document
between God’s Messenger (pbuh) and the Christians of
Najran included the following words: ‘No bishop, monk or
priest is to be removed from his position unjustly.’ Al-Kharaj.
Another example is the pledge given to the Christians of
Jerusalem by Caliph Umar: ‘This is the pledge of
protection given by the servant of God, Umar bin AlKhattab, the Emir of Believers to the people of Eiliya
(Jerusalem). The protection is for their lives, properties,
churches, crosses, the sick and healthy, and for all their
co-religionists. Their churches must not be inhabited,
destroyed or diminished in size, number of crosses or
property. They are not to be forced to change their
religion, nor are any of them to be harmed.’ Tarikh Al-Rusl wal
Muluk.
One of the most outstanding examples of this lofty
religious tolerance, despite there being no treaty or
contract, was the act of Prophet Muhammad (pbuh) who
permitted the Christian delegation of Najran, numbering
sixty people, to enter his holy mosque and stay in it for a
long period. When it was time for their prayers, they
stood up facing east to offer their prayers. Some Muslims
were about to prevent them, but the Prophet (pbuh)
stopped them and let the Najrani people perform their
prayers peacefully. Al-Sirah Al-Nabawiyya.
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As for the other freedoms, the freedom of thought and
education appears to be the most important. Muslims
and non-Muslims had equal rights in the scientific field.
The most obvious evidence of this is found in the
abundant scientific research and discoveries by nonMuslims in various fields and the fame of many nonMuslim scientists living in Muslim communities.
Other freedoms given to non-Muslims were the freedoms
of movement, travel and work, earning money, and
occupying prominent positions in the Islamic State,
except for specifically Islamic religious positions like
Imams. They were also given the freedom to conduct
festivals, celebrations, visits and communications with
Muslims. Prophet Muhammad (pbuh) would visit his nonMuslim neighbours, especially when they were sick, help
their needy ones, and call them to Islam very kindly. Sahih
Al-Bukhari. If we would like to be more specific, we can
shed some light on the history of Muslim-Christian
relations in our countries, the blessed Al-Sham (Syria,
Lebanon, Jordan and Palestine), where we see an ideal
that we, as Muslims and Christians, should be proud of
and try to make it followed by others. We invite all
countries that have multi-religious societies to study this
marvellous ideal of coexistence that we have been
enjoying since the first moment of our existence in this
land.
The incident in which Prophet Muhammad (pbuh) offered
hospitality to the Christian delegation of Najran
numbering sixty people, allowing them to stay at his
mosque for a long period, eat, drink, sleep and perform
their Christian prayers, was reciprocated at St John's
Cathedral in Damascus which later became the Umayyad
Mosque. Christians at the time of the Islamic conquest
accepted to have Muslims share half of their church with
them. You would see the followers of the two religions,
Islam and Christianity, performing their own prayers
simultaneously and adjacently: Muslims directing
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themselves to the Holy Ka'ba (to the south) and
Christians facing east. Min Rawae’ Hadaratina.
During certain periods, some non-Muslims might have
been exposed to troubles, mischief and oppression by
some individuals or some men in power. These offences
do not represent Islam, Muslims or the wise scholars who
are fully conscious of true Islam. We should not forget
that the injustice caused by some people in authority
throughout history was not directed at non-Muslims solely
but rather befell all people in the Islamic communities
including Muslims. Gustaf Lupon, Islamic Civilization.
The most significant thing to be mentioned in the history
of Muslim-Christian relations in the countries of Al-Sham
is their steadfast solidarity against aggressors,
oppressors, transgressors and colonizers. This solidarity
was obvious at the time of the Crusades a thousand
years ago, and it was repeated when the French
colonized Syria. Mr Fares Al-Khouri delivered a speech
at the Grand Umayyad Mosque in a gathering held
against the French colonization.
He said, ‘The
justification for the French presence in this country is
claimed to protect Christians. I am Fares Al-Khouri; on
behalf of Christians, I demand your protection, O
Muslims, and I reject the French protection.’ Arab Christians,
a Journalist Symposium.
Honoured audience, a history of positive Muslim-Christian
co-existence in Al-Sham persists and should be protected
to grow mutually. Such forums, meetings, discourses and
conventions should be fruitful for the benefit of all people
in this honoured country.
I have thrown light on some major incidents and
landmarks, hoping to push Muslim-Christian principles of
coexistence forward for the betterment of all peoples and
to establish a bright new future, taking into consideration
the following remarks:
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1. Muslims and Christians in our homeland and abroad
should try to preserve the positive coexistence
based on mutual recognition and respect. The
saying ‘Cancelling the other’ is rejected.
2. Futile arguments between Muslims and Christians
must be ended. Prophet Muhammad (pbuh) did not
have such arguments; on the contrary, he made
dialogue with the Christians of Najran implementing
the Qur’anic verse:
“Do not dispute with the people of the
Scriptures except in a way that is better.”
T.Q., 29:46.
3. Both Muslims and Christians must seek to confront
any seeds of discord and division so that no place is
made for any outsider to devastate our
communities.
4. Muslims and Christians must band together against
Zionist arrogance, which allows for the seizing of
Arab lands, Jerusalem in particular, by force and
aggression, resulting in the tyrannical oppression of
the followers of Islam and Christianity, depriving
them of their religious and human rights by using
‘cleansing’ practices, which wipe out the historical
and religious identity of the Arab lands.
5. Muslims and Christians together must confront
every kind of pressure exercised by an entity that
attempts to devastate the religious and human
freedoms of any human being or to exploit people’s
basic needs in order to dominate nations or
minorities.
6. The whole world today lives in an extreme crisis
from many perspectives and on many levels.
Therefore, all people, particularly the followers of
the heavenly religions, should seriously cooperate
with deliberate consideration and hard work to solve
this crisis through the following steps:
217
A.
B.
C.
D.
E.
F.
G.
H.
I.
J.
K.
Confronting the danger of famine, poverty,
ignorance and backwardness throughout the
world.
Confronting natural catastrophes, and helping
those afflicted and injured by earthquakes,
hurricanes, etc.
Fighting all kinds of crimes and sectarian
sedition, and putting an end to the religious and
ethnic cleansing and genocide practised by
some groups.
Confronting the danger of the moral and
behavioural dilemmas and corruption that
threaten human beings, starting with individuals
and families and ending with societies.
Confronting the dangerous spread of plagues
and deadly contagious diseases.
Urging the countries that possess economic
and technical powers to direct their capabilities
towards serving human society and to abandon
the arms race.
Confronting the danger of some major world
powers that attempt to control and exploit
peoples’ natural resources by military and
economic force.
Protecting the environment from all kinds of
destruction, depletion and pollution.
Doing our best to prevent the possession,
maintenance and spread of nuclear weapons,
and particularly to make the Middle East a
nuclear-weapons-free zone.
Working hard to prevent the manufacture and
spread of chemical and biological weapons
Exerting our joint efforts to urge governments to
introduce international legislation under the
supervision of the United Nations to control
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scientific research in the areas of genetic
modification, cloning and production of crossbred animals and plants and those augmented
by dangerous hormones.
We also must
establish the regulations that ensure a dangerfree future for humankind.
In conclusion, I would like to pray that God, the Most
High, would preserve the blessings of security and the
good co-existence of Muslims and Christians under the
patronage of the wise leadership of President Hafez AlAssad, who always sponsored, encouraged and
supported this co-existence and love between the
followers of the two universal Messages, Islam and
Christianity, acting upon the Holy Qur’an’s teachings and
Jesus Christ’s message. He is a loving father to his
people, Muslims and Christians alike, and a role model
that is perpetually keen on having all people live in
complete harmony and constructive cooperation
according to the instructions of these heavenly
Messages.
May God guide us to what benefits all peoples and
countries. All praise be to God, the Lord of all Worlds,
and may God’s peace, mercy and blessings be upon you
all.