Fatwa of Shaikh Yusuf Qaradawi on the military coup in Egypt Translated by Muneeb Baig

POSTED: 30 SHA'BAN 1433, 9 JULY 2013

The fatwa by Dr. Yusuf al-Qardawi, the president of the International Union for Muslim Scholars,
regarding the obligation of supporting the elected president Muhammad Morsi and retaining the
Constitution. A call to the Seesi faction and its supporters to withdraw in order to protect the Shariah and
democracy.

All praises are due to Allah and may He send His salutations on our Master and leader Muhammad
Messenger of Allah and on his brethren amongst the Prophets and Messengers and on their families and
companions and whoever followed them in righteousness until the Day of Judgment. This is a fatwa
issued to the Egyptian people with all of its members, those who are pleased with Allah as their Lord,
Islam as their religion, the Qur'an as the guide and Way, Muhammad as their Messenger, and who
consider the Shariah--- with its comprehensiveness, perfection, balance, and moderation --- the reference
whenever matters become confusing and difficulties become pronounced and people go left and right
looking for answers. At that point no one can find anything better and more clear than the Book of Allah
and the Sunnah of His Messenger…. And whomsoever Allah does not grant light, then he will have no
light at all. The summary of the fatwa endorsed by many scholars of Azhar and scholars of the Arab and
Muslim world and scholars of International Union for Muslim Scholars which I am honored to preside
over is as follows: The people of Egypt lived for thirty years—if not sixty—deprived of the right to elect
their own president until Allah granted them for the first time a president that they chose themselves on
their own accord, President Muhammad Morsi. They gave him their pledges and oaths of loyalty and
obedience in hardship and ease, in matters they liked and disliked. All sectors of society including the
civil and military sectors submitted to his rule, foremost amongst them being Abdul Fattah as-Seesi who
was the Minister of Defense and Military Production under the Prime Minister Hisham Kandil. He too
had taken a solemn oath before our very eyes to be obedient to President Morsi and continued to be such
until we saw him change suddenly and transform himself from being a minister to becoming a supreme
ruler, deposing the President and betraying his pledge of loyalty to him and aligning himself with a
faction of the citizens against the rest of the countrymen, claiming that he was siding with the larger
faction. But the faction led by Seesi and his cohorts have committed a mistake by taking this course of
action from the perspectives of both the Constitution and the Shariah. From the constitutional perspective,
any president elected democratically without dispute, must be allowed to complete his appointed term of
four years as long as he is capable of carrying out his duties and is not afflicted with anything that would
hinder him permanently from his job. If he has mistakes (that he personally has acknowledged) then it is
upon the nation and its different political forces to correct his mistakes and advise him sincerely and be
patient with him, but he remains the president for everyone. But for a group to depart from the obedience
to the ruler, to grant themselves authority over the people, to depose the ruler, abrogate the constitution,
and appoint another president and another constitution—such a course of action is completely null and
void as they have tried to exercise power that the people did not authorize. In fact, they have broken their
pact with Allah and with the people and nullified a great revolution that all the people had brought out
together, which had established the democratic system that people had dreamt about for ages and
sacrificed for its sake for years upon years until they finally reached it. Thus, the constitution and
democratic system reject all of these unconstitutional actions that have taken place. And from the point of
view of the Shariah (which the people want as their authority in a civil state, not a theocratic state)—it

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requires upon everyone who believes in it and refers to it to enact full obedience to the chosen ruler, to
implement his commands, and accept his directives in all matters of life, as long as two conditions are
met: First, that he does not command people to disobey Allah openly. This is established from many
ahadith reported by Bukhari and Muslim and others: "Listen and obey even if an Abyssinian slave is
appointed over you whose head is like a raisin" (reported by Anas ibn Malik) [Albalagh Note: i.e. even if
he is a person of low social status and unattractive appearance] "Whoever sees something in his ruler that
he dislikes, then he should be patient, because anyone who departs from the community even the length
of a hand-span and dies in that state, will die the death of Jahiliyyah" (reported by Ibn Abbas) "Listening
and obeying is a duty on every Muslim in matters that he likes and dislikes as long as he is not ordered to
commit a sin. If he is commanded to commit a sin, then there is no obedience" (reported by Ibn Umar)
"Obedience is only in matters of virtue" (reported by Ali) This all emphasizes what is referred to in the
Quran where Allah talks about the pledge of loyalty by women, "and that they will not disobey you in
what is right." And there is not even one incident in which President Muhammad Morsi commanded a
single citizen to openly disobey Allah. Rather what we see in the demonstrations and actions in Tahrir
Square are all part of the good deeds of Muhammad Morsi.

Secondly, he should not order his people with anything that will result in them leaving their religion and
making them enter into open disbelief (kufr bawah), which is a state that carries no doubt regarding its
being kufr. This is based on the hadith reported by Ubadah radi Allahu anhu, "The Prophet Sall-Allahu
alayhi wa sallam, took a pledge of obedience from us that we shall listen and obey in ease and hardship
and when others are given preference over us and that we shall not vie for rule with the rulers." He said,
"Except if you see open disbelief (kufr bawah) regarding which you have clear evidence from Allah."
Thus, we discern with certainty that President Morsi did not order any act of disobedience, nor did he
perpetrate any act of disbelief. Rather he is a man who fasts often and stands up at night in prayer, a man
who is ardent in obedience to Allah. Thus, it is necessary that he remain the president and no one can
claim any right to depose him. And Seesi's claim that he undertook this action in the greater interest of the
people to prevent them from being split into two does not justify his supporting one side over the other.
Those people from whom the Seesi faction sought support do not represent the Egyptian people, but
rather constitute a very small segment from it. Imam Dr. Ahmad Tayyib, president of the Council of
Senior Scholars (I am one of them) did not consult us and we did not authorize him to speak on our
behalf. He has erred in supporting the rebellion against the legitimate Shari'i ruler of the land and has
gone against the consensus of the Ummah. He presented no evidence from the Qur’an or Sunnah in
support of his position; rather all of the Qur’an and Sunnah supports the position of Muhammad Morsi.
He (Ahmad Tayyib) violated the tradition of the scholars of the Muslim Ummah who do not sell their
knowledge for anyone or anything. The gist of what he said is: (this is) taking the lesser evil. Who can
ever say that deposing the Shari'i ruler, abrogating the constitution that was ratified by two thirds of the
population, and plunging the nation into complete chaos is the lesser evil? Rather it is the greater evil
regarding which the Book of Allah, the Hadith of the Messenger, and the sayings of the scholars had
warned. If only Dr. Tayyib had dealt with Dr. Morsi as he did before with Hosni Mubarak. Why does he
have double standards? This is a sabotage of the role of Azhar, which always stands with the people, not
with the despotic ruler. As for Pope Tawadros, he was not appointed by the Coptics to talk on their
behalf. In fact, amongst the Coptics were those who participated with the Freedom and Justice Party and
other Islamic parties. And as for Elbaradei, he was not appointed by the National Salvation Front. He only
has a handful of people with him and none of the opposing parties claim that he represents them. As for

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those who speak in the name of Hizbun Noor (al-Nour Party), it is a party that represents a small known
minority of people. All of the Salafis, Islamic parties, nationalist parties, and respectable leaders are
against this turn of events which may lead to dire consequences for the nation and human rights.

I call upon the Seesi faction and its supporters with love and sincerity, I call upon all of the political
forces in Egypt, upon my scholarly brethren throughout the world, and upon all those who seek freedom,
dignity, and justice, to stand united to defend the truth and to restore President Morsi to his rightful
position; to continue to advise him sincerely; to develop plans to find solutions and enact programs of
action that will protect our freedom and democracy that we secured with our blood. It is necessary that we
never renounce it. Indeed for thirty years, Hosni Mubarak, continued to spread corruption in the land, to
humiliate the people, to usurp the wealth and transfer it outside, to hire thugs to protect his men, and so
on, until he left the nation in a complete state of destruction for whoever came after him. Yet, despite all
of this, the army never deposed him and left him to appoint it to take the charge after him. We can be
patient with Hosni Mubarak for thirty years, and we cannot be patient with Muhammad Morsi for just one
year? The defects are not in the democratic system, rather it is in those implementing it. The way to
reform is to implement it, not to demolish it from its foundations. It is haram on Egypt to do this, to
abandon its constitution, its elected leader, and the Shariah of its Lord. Nothing can come after this except
Divine wrath and punishment. "Do not ever think that Allah is unaware of what the wrongdoers do…"

I call out to all of the Egyptian people from the depths of my heart, whom I love and am ready to sacrifice
for, and from whom I seek no reward or thanks, rather I seek the pleasure of Allah alone….I call out to
the people in the plains and on the coast, in the villages and cities, in the deserts and countryside, men and
women, young and old, rich and poor, officers and workers, Muslim and Christian, liberal and Islamist to
stand together united on one platform to protect the fruits of the revolution… freedom, democracy, and
liberation from every dictatorship. We must not abandon them for any despotic ruler, whether he is
military or civil, for this is what happened to some nations that ended up losing their freedom and did not
regain it until years later. There is no power or strength except with Allah. Oh Allah, guard Egypt, protect
our people, and do not destroy us because of the actions of the foolish people amongst us. Ameen.

Yusuf al-Qardawi

President of International Union for Muslim Scholars

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Taqdeer---

By Mufti Shafiq Jakhura POSTED: 28 MUHARRAM 1431, 14 JANUARY 2010

Q.My question is regarding taqdeer (fate): if Allah has written the taqdeer for every individual, then why
does He punish accordingly, since it is He that has prescribed this . For example the u ncle of the Prophet
Sall-Allahu alayhi wa sallam, (Abu Talib) was not able to accept Islam as Allah did not appoint him with
hidayat (guidance). If that was the way Allah had prescribed his life, then why should he be punished?

A. The subject of taqdeer is one that is very delicate and intricate. Delving too deep into this subject is
discouraged and has caused many to go astray. However, in order to clarify your concern one should
understand that Taqdeer does not refer to the command of Allah. Allah has not forced nor commanded
any person to commit wrong. Rather it refers to the knowledge of Allah. Allah has blessed every person
with the ability to choose between right and wrong. One does right or wrong of his/her own prerogative.
Hence, if a person does evil or commits a sin, he does not do so because he was forced into it. Rather, he
does so out of his own choice. Yes, Allah out of His infinite knowledge knew that this person would
choose the wrong path. Perhaps a simple example would assist in understanding this concept further. If a
newspaper announces that the head of State is to travel to South Africa, and thereafter he does indeed
travel, he does so out of his own choice and not because the newspaper had knowledge thereof or had
announced his plans. Nevertheless, my sincere advice is that you do not delve too deep into this subject
and accept the concept as mentioned above. Remember, every person has a choice. No person is forced to
do good or evil. And Allah Ta'ala Knows Best

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Default who should we follow when there's conflict of opinion among our ulama?

Assalamu aleykum, someone sent me this question and answer. What do you think of it? To me it seems
that they are trying to say that Mufti Taqi Uthmani follow his nafs, naodhubillaahi min dhaalik.

--->**QUESTION: Whom should we HANAFIS follow when there is a conflict of opinion among our
Ulama? For example Mufti Taqi Uthmaani says that Islamic banking, digital pictures, etc. are permissible
whereas the Mujlisul Ulama refutes this view. So how does a layman make a choice?** --->**ANSWER:
If two medical doctors or two lawyers give conflicting opinions on the same issues, who will you follow?
How will you decide whom to follow? Use the same criterion in the event of conflicting opinions of the
Ulama. In the Qur'aan Majeed, Allah Ta'ala reprimanding the masses (the laymen) of Bani Israaeel,
states: "They take their Ulama and their Mashaaikh as gods besides Allaah." Now WHY does Allah
Ta'ala criticize and reprimand the ordinary people for following the rulings of their learned men when it is
incumbent for the laity to follow the rulings and guidance of the Ulama? IN REALITY, the ordinary
people who LOVE to follow their nafs, and the easy way, DO UNDERSTAND WHAT IS HAQQ AND
BAATIL. Thus, they quickly follow such rulings which satisfy their nafsaani desires whilst deep down in
their hearts they know that they are following baatil. For such miscreants and slaves of the nafs, the
Qur'aan Majeed says: "In fact, man has awareness of his nafs even though he puts forth excuses(to justify
his haraam, nafsaaniyat and shaitaaniyat).". Allah Ta'ala has bestowed to insaan a treasure called Aql
(Intelligence) which the Mu'min is required to utilize constructively with ikhlaas (sincerity). Then he will
arrive at the correct opinion, and follow what is the Haqq. THE SHARIAH ALSO EMPHASIZES
ABSTENTION FROM DOUBTFUL ISSUES. The DEEN ALSO INSTRUCTS US TO CHOOSE THE
OPTION IN WHICH THERE IS "IHTIYAAT" ( c a u t io n ) . Rasulullah (sallallahu alayhi wasallam)
said: "Shah that which plunges you into for that which does not cast you into doubt." Two glasses of
water are placed in front of you, and it is said that one glass contains pure water while the other glass of
water contains a FEW drops of urine or a drop of a lethal poison, but it is not known which glass of water
is pure and which one is the contaminated one. In this situation of conflict, which glass will you opt for?
If someone, REGARDLESS of his 'elevated status', suggests that you opt for any one of the glasses, or
take the one on your left or on your right, etc.,WILL YOU TAKE THE CHANCE? WE ARE CERTAIN
THAT YOU WILL SHUN BOTH AND OPT FOR CAUTION. Now when one Aalim says that 'this meat
is haraam carrion', and the other one says that it is 'halaal', WHY should you dither and be in doubt as to
the option you should adopt? IN DEENI OR SPIRITUAL MATTERS, PEOPLE THROW CAUTION
ASIDE AND "BLINDLY FOLLOW" THEIR BESTIAL NAFS PERTAINING THE "HOLLOW"
PRETEXT THAT A CERTAIN "AALIM" SAID THAT IT IS PERMISSIBLE IRRESPECTIVE OF
THE LASTING SPIRITUAL DAMAGE WHICH CONSUMPTION AND PARTIICIPATION IN THE
HARAAM CAUSE. If one Aalim says that a picture is not a picture, and the other one says that a picture
is a picture, then you the layman, IS REQUIRED TO USE THE AQL bestowed to you by Allah Ta'ala so
that you do not come under the scope of the abovementioned Qur'aanic aayat of Divine Reprimand. You
are NOT expected to debase your Aql by enslaving it to your carnal instincts. Your intelligence will be
sufficient to convince you that the one who says that a digital picture is not a picture resorts to
skulduggery and propagates what his nafs orders him, not what his Aql demands. Similarly, if one Aalim
says that the so-called 'dividends' of a so-called 'Islamic' bank are riba, and another Aalim says that it is
not riba, then even the layman whose brains are not welded to stupidity, will understand that IT IS IN HIS
BEST DEENI INTEREST AND FOR HIS AKHIRAH TO ABSTAIN FROM SUCH A DANGEROUS
SIN AS RIBA. The principle of Ihtiyaat (Caution) and abstention from doubt SHOULD BE ADOPTED

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IN EVERY CONFLICT, namely, adopt caution and for practical purposes act on Ihtiyaat and abstain
from doubt, and utilize your Aql. You will then be on Rectitude, and there will remain NO doubt in you
as to what and who is the Haqq.

Problems of the Ummah: Role of Ulama & Intellectuals

The world of Islam today is passing through a critical period of its history. We are confronted with many
problems and find ourselves in a limbo, between aspirations and despair. We, therefore, need to locate the
key problems the Muslim nation(Muslim Ummah) faces today and identify our duties. If we are really
sincere and determined to overcome the problems facing Muslims worldwide, we need cooperation
between the different sectors of Muslim societies. What is particularly needed is teamwork and dialogue
between the thinkers (Mufakkirs) and traditional religious scholars (Alims – in Arabic pl. Ulama) of
Islam. While the Ulama are better versed in the permissibility or forbidden nature of a certain act, the
Mufakkirs are advanced in the field of ideas even if they are not fully conversant with Islamic Laws
(Shariah) and regulations concerning the various forms of worship. The Mufakkirs deeply contemplate
the problems the Muslim Ummah faces today. Hence the Alims need the opinion of the thinkers. The
thinkers, on the other hand, require the opinion of the Alims. Dr. Muhammad Iqbal, for instance, is not
considered to be an Alim but a Mufakkir of Islam. He was a pioneering thinker of Islam. In a similar vein,
Dr. Ali Shariati of Iran was a far greater thinker than many contemporary Alims. Syed Qutb, too, was a
remarkable thinker of Islam. He is considered a Mufakkir rather than an Alim. Likewise, Dr. Khurshid
Ahmed of Pakistan, Dr. Hasan Zaman, and Dr. Syed Sajjad Husain of Bangladesh are Mufakkirs or
thinkers. What we need is an interaction between such thinkers (Mufakkirs) with the traditional religious
experts (Alims). The Alims will identify the limits of Islam that cannot be crossed in matters of
permissibility and prohibition (halal and haram). The Mufakkirs, on the other hand, will try to find
solutions within these prescribed limits. At the same time, the Alims must realize that the Mufakkirs have
thoroughly studied the outstanding problems plaguing the world today, in their various depths and
dimensions. If a synthesis between the expertise of the scholars (Alims) and the ideas of the thinkers
(Mufakkirs) can be attained, only then is it possible to arrive at a pragmatic and realistic solution to these
problems. We, therefore, need close cooperation and collaboration between these two different and yet
interdependent groups of people.

If we really want to serve the cause of Islam in a meaningful way in today’s world, and respond
effectively to the ills of our times, we must be aware of contemporary problems. The philosophical
problems the earlier Muslim generations faced, notably the conflict between the Mutazilites and the
Asharites, which continued for more than two centuries, are no longer relevant today. During the last
century, we confronted the ideologies of socialism, capitalism, secularism, and the ideas of Darwin and
Freud and these continue to be significant issues until today. Our seminaries (Madrasas), however,
continue to teach the philosophy of the Mutazilites and Asharites and other ancient philosophical issues.
They do not teach philosophical issues of current significance. The old issues no longer pertain to the
world we inhabit today. The literature on such topics can remain in the Madrasa libraries as reference
books. Such topics should not be part of the contents of present-day Mardasa text books, which should
engage contemporary issues, those burning philosophical questions and difficulties of the day mentioned
above.

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Today, a great deal of change has become apparent in the realm of politics. Parliamentary system has
been introduced. The ballots are now being cast in secret. Issues such as those concerning the
decentralization of power, federal structure of the government which shares powers with the autonomous
units, the delegation of power to regional government, etc. have come to the forefront. These issues and
concepts are completely new and therefore not discussed in the old books of Fiqh (books on law). The
earlier Fiqh books do not contain any discussion, for instance, on election or the separation of power
among the three organs of the government as these are also new concepts. Previously the elite used to
dominate politics and the public did not play an important role. The situation is quite different today.
Today, with the strengthening of civil society, the people play a central role embodied in the elections
even though the elite continue to play a significant role as well. Likewise, a good deal of change has taken
place in the economic arena. Earlier, concepts like Central Bank, Monetary Policy, Inflation, etc. were
absent. If we are not adequately familiar with developments in this field, we shall not be able to arrive at
the most judicious decisions. Against this backdrop, it is essential to attain knowledge of modern
Economics and modern Political Science.

Here, we may cite the contributions of the eminent thinker (Mufakkir) Dr. AbdulHamid A. Abu
Sulayman, who was Rector of the International Islamic University, Malaysia and now the President of the
International Institute of Islamic Thought, USA. He has discussed in great detail the crisis prevalent in the
Muslim World. The crisis today has become more critical than it was 10-15 years ago. In his book Crisis
in the Muslim Mind, Dr. AbdulHamid opined that a blind imitation of the West is not desirable from an
Islamic perspective. This will also not be acceptable to the common Muslim. No nation can become great
by emulating others in a wholesale fashion. Such a people cannot become a leading nation in the world.
One view is that we must follow the earlier generations of Mulims, imitate the way the Abbasids and the
Umayyads solved their problems, the way jurists (Fuqaha) solved their problems some 1200 years ago.
Dr. AbdulHamid argues that this is neither possible nor practical. Many changes have occurred in many
spheres of life – in politics, economics, administration and communication- and the solution to today’s
shifting problems cannot be found in the practices of the earlier generations or opinions of the Fuqaha of
bygone times. He suggests that we must devise fresh solutions to contemporary problems in the light of
the Quran and Sunnah. We must identify the problems of the Muslim Ummah, evaluate the nature, depth
and dimension of each crisis adequately, and then craft solutions while maintaining the centrality of
Islamic precepts to our considerations. In designing these solutions, we must utilize our intellect and
resort to the methodology of Ijtihad. In his seminal book, Dr. AbdulHamid terms this approach, which he
deems to be the most adequate for tackling contemporary problems, the “Asala approach” or “the original
approach.”

I suggest that the ideas of Dr. Abdul Hamid merit serious consideration and implementation. He has
underscored the importance of considering the specificities of time and place. With the passage of time,
circumstances change, and circumstance or context, is a crucial factor in deciding matters of gravity. We
should, therefore, try to find the ruling of the Quran and Sunnah on a particular problem or issue giving
due importance to issues of time and space. Dr. Abdul Hamid further stressed the importance of rewriting
the social sciences in the light of Islam. The subject of reconceptualizing the social sciences did not make
much headway and progress in the hands of the Muslims. We must develop the social sciences further,
taking inspiration from Islamic principles. This requires a serious investment of time and labor on our
part. The International Islamic University Malaysia has begun questioning the conventional premises of
the social sciences. Other Islamic universities are also committed to revamping or restructuring social

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scientific thought and approaches. Bangladesh, today, is facing numerous problems. One of the major
problems we face is poverty. The alleviation of poverty is no easy task. Some think that we can
ameliorate poverty by simply establishing Zakah. However, I feel that this problem is a complex one and
requires a complex, multifaceted strategy. In my article ‘Poverty Alleviation: Islamic Perspective,’ I have
emphasized that we must simultaneously establish Zakah, restore endowment (Wakf), and utilise
monetary and fiscal policy and banking system in a harmonious, well-coordinated manner with the
objective of attaining overall economic development. Only such a polyphonic approach can help us
combat poverty effectively in today’s world.

Education comes next. This is one of the primary problems plaguing Bangladesh. We must craft an
education policy in the light of the basic tenets of Islam. Since the existing educational curriculum fails to
meet the requirements of Islam, it must be recast. The Alims should play a constructive and meaningful
role in the reform of education in the interest of the nation of Bangladesh. The first step they must take
towards undertaking this project is carefully considering the work already done in this field by the
International Islamic University in Malaysia, the International Islamic University in Islamabad, Pakistan,
and the International Islamic University in Chittagong, Bangladesh. In these seats of learning, students are
required to study specialized Islamic courses - notable among them are the Quran, Islamic Studies, Fiqh,
Arabic Language, Islamic Economics etc. - along with other modern subjects. The students, thus, acquire
a basic knowledge of Islam alongside knowledge of the subjects in their field of specialization. In this
way, the existing curriculum is being gradually modified, refined, and restructured. The future curricula
of the Muslim World may take shape following the above outline in due course. Therefore, we can
consider the curriculum of the International Islamic University in Malaysia, the International Islamic
University in Islamabad, Pakistan, and the International Islamic University in Chittagong, Bangladesh to
constitute models for other institutions of higher education to follow.

The Madrasa (religious schools / colleges of the sub-continent) education will carry great weight only if it
plays a meaningful role in preparing people who can effectively administer contemporary civic
institutions and the economy. Should we wish to make the Madrasa part of the mainstream general
education, we must consider this matter of reforming Madrasa education carefully. The students now
graduating from the Madrasas are not capable of running either the economic sector or the administrative
sector of a country successfully. These students have neither studied Business Administration nor
Economics nor Political Science/Government nor Public Administration. We can resolve this problem
and improve the situation in the Alia Madrasa (one of the two types of Madrasas in Bangladesh) by
introducing three additional options / degrees along with the existing four degrees (Kamils) at the
graduation level. Out of the total sixteen years’ curriculum, we can keep the first twelve years curriculum
more or less intact and introduce new subjects into the course curriculum for the last four years (Fazil and
Kamil courses). The existing degrees of Tafsir, Hadith, Fiqh and Adab may remain. We have to introduce
three-four more degrees at the Kamil level (15th and 16th year of study) notably Economics, Business
Administration, and Public Administration. This means, in the first twelve years, students will acquire
knowledge of Islam in the same way as before and in the later four years they will study contemporary
subjects such as Economics or Business Administration or Public Administration to fulfil requirements
for the Kamil degree. If we can conduct this project of revision successfully, the Madarasas should
become capable of producing persons skilled in knowledges of both worlds and hence better able to serve
their country and the Muslim community.

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The Qaumi Madrasas (the Madrasas that follow the Deobond regimen), in the same way, confer degrees
on Fiqh, Hadith, Tafsir and Arabic Language, and the degree is called Dawra. We should introduce at
least two more Dawras, notably Dawra-e-Iqtesad and Dawra-e-Business Administration. The course
curriculum of the first twelve years here too may remain unchanged. The new Dawras would be added to
the course content for the last four years only. If we are able to introduce these two new subjects in the
curriculum of the Qaumi Madrasas, these educational institutions will also produce eminent Alims who
shall be simultaneously capable of fulfilling the general economic and administrative needs of the societ.
If we can make these changes, we shall be well on our way towards unifying the madrasa and the modern
educational systems. Another problem the Muslim Ummah is facing is that of extremism or radicalism.
Islam certainly does not propound the way of extremism, but that of the middle-path or the balanced path

Some twenty years following the death of Prophet Muhammad (peace and blessings be upon him), the
Khawarij emerged as a radical current among the earlier Muslims. Extremist in religious belief and
political thinking, the Khawarij were rejected by the mainstream of the Ummah. Even today, there are
religious groups that adopt extreme views on socio-political and religious issues. We must be very
cautious about these extremist groups and make Muslims aware of their activities so that the Muslim
Ummah may be protected from the negative effects of the extremist approach. Extremism thrives when
people become preoccupied with very small matters, minor and side issues, ignoring or neglecting the
fundamental issues. Such a problem arises when we fail to derive lessons from history and do not possess
sufficient knowledge and understanding of the Shariah and other related subjects. There is no doubt that
the welfare of the Ummah lies in avoiding the extreme path. Extremism has led to the suffering of
Muslims in different countries around the world.(Reference:Islamic Awakening between Rejection and
Extremism by Dr. Qaradawi)

The social condition of women is another key issue. Many eminent Alims and Islamic scholars have
spoken about the rights of women. We can mention here the names of a few who have spoken with
particular eloquence and insight on this issue, such as Prof. Dr. Yusuf Al Qaradawi, Dean of the Faculty
of Shariah, Qatar University; Dr. Jamal A. Badwi, Chairman, Islamic Information Foundation, Canada;
Sheikh Abdul Halim Abu Shuqqah, eminent leader of the Ikhwanul Muslimeen (the Muslim Brotherhood
of Egypt); Dr. Hasan Turabi, ideologue of the Sudanese Islamic Movement, to name only a few. They
have argued that Muslims cannot advance unless women are given the honor and support due to them. It
is not possible to make progress leaving behind half of the members of the society. They have therefore
stressed the importance of involving women in an entire range of Islamic activities and ensuring that the
various rights of women are practiced and protected. While women can clearly acquire a great deal of
knowledge about Islam through attending mosques, some people continue to debate the rights of women
to attend mosques. We should, therefore, try to understand and seriously consider the various problems
faced by women today and the Alims should take an initiative in aiding women so that the latter can move
forward. Misinterpretation is another problem looming before us. Large numbers of translations of the
Quran and Hadith compilation are available in the market today. Naturally people read them and many
questions arise on different issues in the minds of these readers, who then become inclined to respond to
these questions themselves even though these readers are not well versed in the underlying principles and
and methods of interpretation (Usul). Those who want to judiciously interpret the Quran and Hadith must,
therefore, acquire knowledge of the Usul al Fiqh. They have to read books on Usul al Fiqh that are
accessible to the lay public. High-quality authentic books on the subject need to be translated in local
languages from Arabic and circulated and publicized widely. The teachings of such books must be

9
disseminated to all those who intend to study Islam from the original sources and cultivate the capacity of
interpretation. Otherwise, individual efforts to interpret will create confusion within the polity,
particularly by those who try to interpret by reading translations alone. The Alims need to pay attention to
this matter and help disseminate the knowledge of Usul. Likewise, we should also try to bring an end to
the debate over democracy. We know that there is no place for dictatorship or autocracy or monarchy in
Islam. The vast majority of Islamic parties and movements around the world are struggling for democratic
rights today. They consider election as the most legitimate instrument to effect changes in government.
They demand legal rights so that they can participate in the fruits of civic and political rights. If any
restriction is imposed on the functioning of Islamic parties, they turn to the law and file petitions with the
Court so that they are allowed to function as a legitimate and law -abiding organization. During the days
of unified Pakistan, one political party was banned. That party fought a long legal battle all the way up to
the Supreme Court of Pakistan where it won its case. In other words, this Islamic party determinedly
sought to secure its democratic right to function as a legal political party.

Islamic parties in different countries are trying to reform the government by participating in democratic
elections. All eminent Islamic political scientists think that subject to the sovereignty of Allah, democracy
constitutes an adequate method for establishing an Islamic state. The modern democratic process, in fact,
can be understood to be an elaboration of the principles of Shura and Khilafah. What is the Khilafah?
Khilafah means representation. It means a beneficial, consultative government of the people through
representation of the Divine. We are all vicegerents (Khalifh) of Allah and must understand that when we
talk of democracy, we mean government under the suzerainty of Allah and through consultation with the
people. What I am hinting at here is Islamic Democracy. This concept does not cohere completely with
the model of Western democracy but the two do have common ground. If this concept is not clarififed,
some people are likely to provide opportunities for dictatorial parties to seize power. This will benefit the
enemies of Islam. All the Alims of Pakistan supported Fatima Jinnah against the candidacy of Field
Marshal Ayub Khan in the 1965 presidential elections on account of her promise to restore democracy.
Regrettably, some of us tend to have very short memories indeed and are now adopting extreme positions
against the consensus of the Islamic scholars and Alims of the past. Such a move will undoubtedly cause
much harm in the long run. [Translation of the speech delivered before the major Ulama of Bangladesh
from among the members of the Shariah Council of various Islamic banks. The function was organized by
the ‘Central Shariah Board of Islamic Banks of Bangladesh in Dhaka on 4th March in 2003].

10
Posted by: theMajlis

Unity of the ulama

In some Ulama quarters there is much discussion o­n the preservation of the ‘unity’ of the Ulama. They
have a morbid fear for public criticism and for the protection of something they call the ir ‘image’. The
issue of ‘unity’ has developed into an obsession with them. This obsession constrains them to advocate
‘unity’ at all costs, even if the Haqq has to be concealed. The argument is: What will the public say and
think of the clashes among the Ulama?

It is essential to understand that a unity which demands concealment of the Haqq is a satanic unity. It is
not the type of unity commanded by the Qur’aan which says: "Hold firmly to the Rope of Allah, all of
you, and do not become disunited." The Rope of Allah signifies the Shariah of Allah Ta’ala, Allah Ta’ala
commands Muslim unity. But its basis is the Rope of Allah. Without clinging firmly to the Rope of Allah,
unity is never possible.

KITMAAN---Kitmaanul Haqq (Concealing the Haqq) is haraam. It is a baseless argument which

contends that for the sake of unity, the Ulama-e-Haqq should not voice themselves publicly o-n issues
which they believe are in conflict with the Shariah. Many of the new brand of Ulama suffer of the weird
malady of sustaining a ‘unity’ of the Ulama at all costs, regardless of the concealment of the Haqq and the
deviation of the community which this idea entails. This malady was among the outstanding features of
the Ulama-e-Yahood and Nasaara. It has always been a prominent characteristic of the ulama-e-soo of
even this Ummah. While Allah Ta’ala commands: "Do not cloak Haqq with baatil while you are aware",
the exponents of unity at all costs remaindeaf to this Qur’aanic Call. "Never ever allow the fear for people
to prevent you from proclaiming t h e H a qq when you know it (the Haqq)." — Hadith It is most
despicable for Ulama whose first and foremost obligations are to proclaim the Haqq, to zealously guard
the Shariah and guide the community, to sit in cahoots with the Ahl-e-Baatil and those among their own
fraternity who conceal the Haqq to appease outsiders, ignoramuses, modernists— to please everyone
except Allah Azza Wa Jal. There are some very sincere Ulama who also fall into the shaitaani traps of so-
called hikmat and dubious diplomacy. Due to shortsightedness and a misunderstanding of the meaning of
hikmat, they bend over backwards beyond the confines of the Shariah to accommodate baatil with the
idea of appeasing the exponents of the baatil. This attitude while motivated by sincerity of some
shortsighted Ulama is based o­n the false premise of maintaining ‘unity’. They mistakenly believe that
goodness will flow from such an outer, fragile and superficial ‘unity’.

METHODS----The votaries of dubious ‘hikmat’ or ‘wisdom’ generally point accusingly to the

unambiguous and hard-hitting method of those Ulama who refuse to compromise with baatil. For reasons
best known to them, clear proclamation of the Haqq has become chagrin for them. They seek to justify
their silence and concealment of the Haqq by latching o­n to the ‘harsh’ language and straightforward
method and style of those who do not sit in conference with the Ahle-Bid’ah and Ahl-e-Baatil. Then they
produce a variety of advices of the seniors who have departed from this world. These advices consist of
the exhortation to propagate with hikmat. They also will cite the episode of Hadhrat Musaa (alayhis
salaam) and Fir’oun. Allah Ta’ala commanded Nabi Musaa (alayhis salaam) and Haaroon (alayhis
salaam) to speak gently with Fir’oun. Such advice and admonition are cited by the concealers of the Haqq
to justify their concealment of the Haqq and silence, and also to deride those who practice o-n the
command of Amr Bil Ma’roof Nahy anil Munkar. It is understood and accepted that people are of

11
different temperaments and dispositions. They differ in their understanding and intellects. A difference in
methods of tableegh is thus a logical aspect o-n which there should be no difference of opinion and
controversy whatsoever.

CONTENTION----Our contention is not with any lawful method employed by other Ulama. Everyone
will logically adopt the method of tableegh which suits his disposition. Hadhrat Isaa (alayhis salaam) had
his own disposition and Hadhrat Musaa (alayhis salaam) had another method. While Isaa (alayhis salaam)
was often smiling, Hadhrat Yahya (alayhis salaam) was often crying. Everyone is aware of the vast
difference in the temperaments of Hadhrat Umar (radhiyallahu anhu) and Hadhrat Uthmaan (radhiyallahu
anhu). But all of them were o-n the Haqq. In their own respective ways and by their own different
methods they propagated o-nly the Haqq. Their differences of methods did not lead to concealment of the
Haqq. Their respective differences of approach never constrained them to flirt with baatil and to
compromise with the Ahl-e-Baatil. Thus, it was seen that Sayyidunaa Uthmaan (radhiyallahu anhu)
adhered firmly to the Haqq and never abandoned the Khilaafat right until the end of the siege when he
was assassinated by the rebels. At the same time his tender disposition did not allow him to order the
Sahaabah to wage battle and uproot the rebels. He chose to sacrifice his life o-n the Haqq without entering
into any UUCSA coalition and compromise. On the other hand, this method of Hadhrat Uthmaan
(radhiyallahu anhu) cannot be imagined for Hadhrat Umar (radhiyallahu anhu). Had a similar situation
developed in his time, it is a forgone conclusion that he would have dealt with the situation in an entirely
different method —with an iron fist. In the light of his sternness and methods, Rasulullah (sallallahu
alayhi wasallam) informed the Ummah that as long as Umar (radhiyallahu anhu) was alive, the gates of
communal fitnah would remain locked. The salient feature of the Akaabireen with their different methods,
temperaments and dispositions was the common factor of proclaiming the Haqq, never compromising
with baatil, and never leaving Muslims in the dark or in confusion by means of ambiguity adopted to
appease the people of baatil and bid’ah as is so common among the Ulama of this age. "When people see
evil and they do not change it, soon will Allah overtake them with His punishment." —— (Hadith)

PROCLAIM THE HAQQ---It is perfectly acceptable if any Aalim of the Haqq refuses to be dragged
into a controversy or to even initiate o-ne. It is understandable and acceptable if he does not have the
disposition to call an evil ignoramus a jaahil. It is also acceptable if his tabiyat (disposition) does not
allow him to brand any of the evil ulama as being Ulama-e-Soo’. It is bigotry and unreasonable to expect
a man to change his natural disposition and adopt the tabiyat of another person. But what is unacceptable
is his concealment of the Haqq and his adoption of the dubious policy of diplomacy and misconceived
‘hikmat’ to strengthen the hand of the Ahl-e-Baatil and to leave the community in confusion and
ambiguity by his abstention from clarity and the proclamation of the Haqq. He, as an Aalim of Haqq, is
required to proclaim the Haqq in his own soft, tender and affable manner. He is not required to scream
that the man of baatil is a jaahil and a member of the fraternity of Soo’ (Evil) as we do. But we expect
every Aalim of the Haqq to at least state the truth, and not present deceptive arguments of so-called
‘hikmat’ to justify his personal weakness, which serve o­nly to conceal the Deen and support baatil. There
is an imperative need for the presence of some Ulama who can doctor the corrupt minds, the takabbur and
the jahaalat of the arrogant modernists. Therefore, those with ‘tender’ natures should restrict their
‘tenderness’ and their ‘affability’ to themselves and not seek to impose their tabiyats on others who
handle the people of falsehood and innovation in a different way. Our advice to the Ulama with such
‘tender’ dispositions and ardent desires for ‘hikmat’ is to rather expend their energy in the confrontation
with baatil. By offering opposition to the Ahl-e-Haqq on account of their different method and approach

12
and by the ‘courage’ they display in their involvement with the Ahl-ebaatil, they clearly proclaim their
stance and make it known to us o-n which side of the fence they are. While the compromisers and
appeasers are vociferous in their opposition to those who ‘harshly’ and unambiguously proclaim the
Haqq, they are most ‘tender’, quiescent and co-operative with those who are flagrant perpetrators of baatil
and bid’ah. By this attitude, they have placed themselves in the category of the diggers of the Deen stated
in the following Hadith: "He who honours a man of bid’ah, verily he aids in the destruction of Islam."
AMR BIL MA’ROOF

Rasulullah (sallallahu alayhi wasallam) said: "I take oath by Him in Whose power is my life! You should
most certainly command righteousness and prohibit evil (and if you do not do so) then soon will Allah
send o-n you a punishment from His Side. You will then make dua but it will not be accepted.

The Ulama

The question of who speaks for Islam dates to its classical age, from the death of the Prophet in AD 632
to the end of the Abbasid Caliphate in 1258. Traditionally, the ulama and the fuquha, the scholars of
jurisprudence, were guardians of the Islamic faith and the leading authorities in religious matters. Their
legitimacy rested largely on their partial independence from the state and their dual role of “representing
the interests of the state to the laity and the interests of the laity to the state.”3 But, even in the classical
age, there was no single source of religious authority for the entire Muslim world or even for the
territories under the control of the caliphs of Islam. This was in stark contrast to the situation in Western
Christendom where religious authority was concentrated in the Papacy until the time of the Reformation
in the 16th century. The decentralization of religious authority in Islam emerged from the absence of a
hierarchically organized clergy capable of acting as the fount of religious authority and scriptural
interpretation. Consequently, religious authority in Islam has never been able to project itself as a rival to
temporal authority in the way the Papacy has in Western civilization. There was little attempt during the
early centuries of Islam to impose a single body of interpretation, especially in matters of Islamic law.
This is also suggested by the fact that there were hardly any wars of religion within the Muslim
community, as opposed to the many conflicts within Western Christendom. Tolerance of both diversity
within Islam and of other faiths was the rule rather than the exception in the classical period of Islam.

Five madhahib, or schools of Islamic jurisprudence (four Sunni, one Shia), were established within the
first three centuries of the Islamic era.4 They were named after the outstanding jurists who were the
founders of these schools — the Hanafi, the Shafii, the Maliki, the Hanbali, and the Jaafri. Traditionally,
the followers of the four Sunni schools considered all the Sunni schools and their interpretations equally
legitimate and valid for their respective followers. There was some tension—inspired more by politics
than by religion — between them and the followers of the Jaafri school, to which the overwhelming
majority of Shias belonged. It was not until 1959 that the head of Al–Azhar, Sunni Islam’s oldest and
most renowned theological institution, issued a fatwa accepting the Jaafri madhab as the fifth school of
Islamic jurisprudence on par with the four established Sunni schools. This tradition of decentralization of
religious authority and lack of significant tension among the various schools of jurisprudence helped the
ulama retain a considerable degree of autonomy from the state, which they were thus less likely to
confront or threaten. Simultaneously, the lack of centralized authority or hierarchy among the scholars of
religion made it very difficult for temporal authorities to exercise control over them. Consequently, in
practice, religious and temporal spheres came to be quite separate, with the leader in each realm following

13
a policy of “live and let live.” Furthermore, the ulama normally exhorted their followers to accept
established authority lest dissension lead to anarchy and the fragmentation of the ummah, the community
of believers. As noted Near Eastern scholar L. Carl Brown writes, “Rather than a divine right of rule,
Islam came to recognize a divinely sanctioned need for rule.”5 This did not mean that the state in classical
Islam desisted from using religion to buttress its political legitimacy; still, the state was never very
successful in intruding into the religious sphere. For their part, the ulama accepted the temporal rulers’
right to rule as long as the latter protected the lands of Islam, did not interfere with their Muslim subjects’
practice of the faith, and promoted, at least by word if not always by deed, Islamic law (shari’a). It was
only in the 17th century, when the Ottoman Empire was at its zenith, that a concerted attempt was made
by the state to incorporate the senior religious functionaries into the imperial bureaucracy. The balance
between the religious and political spheres shifted radically in modern times as Muslim states became
powerful vis–à–vis the ulama in ways that were inconceivable two centuries ago. In most Muslim
countries, the state now controls the private religious endowments, or awqaf, that formerly provided for
the ulama. This is particularly the case in the Sunni Muslim countries, including Egypt, Malaysia, Saudi
Arabia, and others. Such financial control by the state has greatly eroded the autonomy of those learned in
religion. It has turned many ulama, from the most learned, the muftis— those with the right to pronounce
religious edicts (fatwa)—to common prayer leaders in mosques, into state functionaries. The expansion of
the state’s control can also be attributed to the reluctance of sovereign nation–states to function with the
minimal religious control characteristic of the classical Muslim empires. As the “people” came to be seen
as the source of political legitimacy in modern times, the state sought to control the people, including
their religious leaders, in order to prevent challenges emerging from civil society.

The establishment ulama, those employed and supported financially by the state, face severe disincentives
from expressing dissent, let alone actively opposing the regimes that pay their salaries. In the current era
of mass political awareness, even in the least democratic countries, this relationship between the official
clergy and unrepresentative regimes has severely diminished the popular authority of the state–appointed
ulama and has proved conducive to the emergence of alternative groups seeking to speak on behalf of
Islam. Even Al–Azhar, Sunni Islam’s most esteemed institution of theological learning, has seen its
authority questioned in recent years owing to its close ties to the Egyptian government. The world’s
oldest university, Al–Azhar (“The Brilliant”) was founded in Cairo by the Shia Fatimid dynasty in 972 for
the purpose of propagating the Fatimid’s brand of Ismaili Shiism. Over time, however, Al–Azhar came to
be identified primarily with Sunni Islam, due to the subsequent influence of Sunni practice in Egypt.
Since its founding, Al–Azhar has been renowned as a center of academic debate, discussion, and learning.
Although the university’s ulama have generally followed a religious mandate, Al–Azhar has at times been
at the forefront of political struggle, such as during the anticolonialist movements against Napoleon’s
French armies at the turn of the 19th century as well as against the British in 1919. Despite occasional
forays into the political sphere, Al–Azhar was able to maintain a large degree of independence from the
state, as it drew its financial resources from awqaf. This changed, however, when Egyptian President
Gamal Abdel Nasser nationalized Al–Azhar in 1961. The state assumed the authority to appoint Al
Azhar’s Grand Sheikh and created civil servants out of its ulama. Since Nasser, Egyptian presidents
including Anwar Sadat and Hosni Mubarak have increasingly relied on Al–Azhar to garner public
approval for policy decisions, most notably for the Camp David Accords in 1987 and the Persian Gulf
War in 1990. By the same token, Al–Azhar has been able to substantially expand its role in public life. In
recent years, Al–Azhar officials have become involved in regulating many spheres of Egyptian life, from

14
the content of books, television, and other media, to policy issues such as whether or not sexual education
should be taught in schools.

Al–Azhar’s moral authority, however, has been questioned by an increasingly skeptical populace that
views the state–employed ulama as tools in the government’s battle against Islamists and extremists.6
Contradictory fatwas have further diminished Al–Azhar’s credibility. In August 2003, for example,
Azhari Sheikh Nabawi El–Esh banned recognition of the Iraqi Governing Council; several days later,
following a well–publicized meeting with the American Ambassador in Cairo, Grand Sheikh Mohammed
Sayed Tantawi then reversed this judgment. In his rejection of El–Esh’s fatwa, Tantawi declared that “no
Egyptian cleric has the right to pass verdicts on the affairs of another country.”7 Not only did Tantawi’s
reversal incite outrage among those who viewed his decision as a direct result of American intervention,
but he also brought into question Al–Azhar’s jurisdiction by proclaiming that Azheri ulama had no right
to rule on Iraqi affairs.

In light of Tantawi’s assertion, it is ironic that Al–Azhar may enjoy its greatest influence beyond Egypt’s
borders. Al–Azhar remains a preeminent voice in the Muslim world, particularly through its education of
students and future clerics from more than 50 countries. As Barbara Rosewicz wrote in the Wall Street
Journal, “Poor Islamic countries beg for its missionaries and rich Arab ones hire its sheikhs to run their
own Islamic universities. Al–Azhar graduates fill the clergy, courts, and government ministries all over
the Middle East—with the exception of Shiite Iran.”8 While state–sponsored ulama like those of Al–
Azhar may increasingly be seen as “puppets,” especially by frustrated and politically aware youth, a
growing distinction is apparent between establishment and nonestablishment ulama. Nonestablishment
ulama, i.e., those not affiliated with the state, such as the Al–Azhar–educated Sheikh Yusuf al–Qaradawi,
have recently achieved unprecedented levels of popularity. Al–Qaradawi has become a household name
across the Arab world through his weekly appearance on the religious show Al Shari’a wa Al Hayat
(Islamic Law and Life), broadcast on the Arabic satellite channel Al Jazeera, as well as through his Web
site (qaradawi.net). Although the decline of the establishment ulama’s authority intensified after the end
of colonialism, the process actually began in the middle of the 19th century when the print revolution
sparked a dramatic increase in literacy rates in many Muslim countries. As the scholar of Islamic studies
Carl Ernst has argued, a situation had been created in the Muslim world by the middle of the 20th century
that was analogous to the Reformation period in Christian Europe. Lay literate Muslims, not trained in the
religious sciences (and, therefore, largely unfamiliar with the accumulated traditions of Islamic theology
and jurisprudence and the tools required to interpret them), now had direct access to the sacred texts of
Islam and the principal sources of Islamic law, the Qur’an and the Hadith, the sayings of the Prophet.
Access to these texts both in the original Arabic and in translation had a revolutionary impact across the
Muslim world. Thus began a process of scripturalism, or literal interpretation of the sacred texts, among
certain groups of literate Muslims, paving the way for (what has been called in the context of the
Reformation in Western Christianity) “the priesthood of the individual.” Literal interpretation of sacred
texts without adequate reference to context created a situation where “fundamentalism” could thrive
among some Muslim thinkers and activists.

15
Saudi Arabia is at the Crossroads: Where is Saudi Arabian Society Heading?

Introduction

Unlike many other countries within the MENA, Saudi Arabia appeared to be immune from the ”Arab
Spring” that fell upon the region and changed a number of societies dramatically. Consequently Saudi
Arabia looks like a bastion of stability within the region. However this relatively closed society is facing a
number of social, religious, political, and economic problems, which if not dealt with in a wise and just
manner by the ruling elite of the country, could have grave consequences for the country in the future.
This article seeks to look at some of these issues and poses the question”where Saudi society is heading?”

Saudi Arabia has never been under the direct control of a European power, unlike most other states within
the MENA. The country was founded in 1932 by Abdul Aziz Ibn Saud, who returned to Riyadh in the
early 1900s to dispose the Al Rashid Clan, and over the next decade unified the various tribes, sheikdoms,
and emirates over most of the Arabian Peninsula. Saudi Arabia is geographically the second largest
country by landmass within the MENA after Algeria. It occupies approximately 80% of the Arabian
Peninsula. Saudi Arabia shares common borders with Jordan, Iraq, and Kuwait to the north, Qatar, the
United Arab Emirates, and Oman to the east, by a portion of Oman to the southeast, by Yemen to the
south and southwest, by the Persian Gulf in the east, and by the Red Sea and the Gulf of Aqaba to the
west.

Saudi Arabia has a GDP of USD 740 Billion (2012 est.), the largest of any MENA state, being ranked
23rd in the world[1]. The economy is growing at an average 6.0% per annum[2]. The economy is
dominated by petroleum and its associated industries, where Saudi Arabia along with Russia are the
largest producers in the world[3]. The petroleum sector accounts for roughly 80% of the government
budget revenues, and 55% of GDP. About 58% of GDP comes from the private sector. As of 2011, non-
oil manufacturing contributed only 16.4 % to Saudi Arabian GDP[4].

Saudi Arabia has a total labor force of 8.02 million, where more than 80% are immigrant workers[5].
Saudi Arabia has an official unemployment rate of 10.7%[6], but unofficial estimates put unemployment
as high as 20%[7]. This rate is even higher for women, where studies indicate an unemployment rate of
24.9%[8]. These rates are even higher for those under 30 years old, where it is estimated that 1 in 4 don’t
have a job[9]. Reports in the Arab press indicate that 49% of those unemployed have never applied for a
job[10], partly because it is cheaper for firms to recruit foreign workers[11]. Foreign workers are paid
relatively low wages, often being mistreated, with few laws to protect them[12].

Saudi Arabia’s population has rapidly grown from 6 million in the 1970s to almost 27 million today,
where 49.9% of Saudi Arabia’s population is under 24 years of age [13]. Five and one half million are
non-nationals. Government welfare and employment programs have failed to keep up with this population
growth leading to a chronic rise in the incidence of poverty in the Kingdom, estimated at nearly 25% of
the total population[14]. This is in great contrast to a middle class that live in moderate wealth, employ
maids, cooks, and drivers, and spend lavishly. In addition there is great rivalry between the majority
Sunni Muslims and minority Shia Muslims in the country’s eastern province which has led to great social
friction and open protests on the streets[15].

16
The Saudi Government has made huge efforts to modernize and diversify the domestic economy to
encourage business investment in the non-oil sector. Even though Saudi Arabia has advanced from 67th
to 22nd in the International Finance Corporation (IFC)-World Bank annual ”Doing Business”Report
2013[16], liberalization of the economy and growth in new businesses and employment has been
hampered by corruption from members of the Royal family[17]. Political influence in the Saudi economy
is still strong and the legal system is still very weak, which is reflected in the Kingdom’s fall in the
Heritage Foundation 2013 Economic Freedom index in the rule of law, regulatory efficiency, and market
openness[18].Much of the nation’s commence is still controlled by the Al Saud family and merchant
families from the tribes within the Kingdom[19]. Many members of the Royal family obtain oil royalties
based on their land concessions, many holding seats on the boards of petrochemical companies.

Saudi Arabia is an absolute monarchy. King Abdullah bin Abdal-Aziz Al Saud performs the duties of
prime minister, where the two deputy prime ministers along with a number of members of the cabinet are
also members of the Al Saud family. The Al Saud family formed a Family Allegiance Council,
comprising of members of Abdal Aziz’s son’s family lines to decide on matters of succession and the
sharing of wealth among the family. The only form of legislature is a consultative council (or Majlis al-
shura) comprising of 150 appointed members by the King. Consequently there are no formal political
parties in Saudi Arabia. However there are a number of secret societies including the Muslim
Brotherhood, various jihadist groups, and liberals within society. Saudi Arabia has incarcerated around
5,000 political prisoners in jails around the Kingdom. The second arm of government in Saudi Arabia are
the Wahhabi or Salafi Clerics. This fundamental and strict interpretation of Islam, via Sharia law, is an
essential element of the Saudi State, which makes Saudi Arabia unique within the MENA. As a
consequence society is strongly regulated through fatwas issued by the Supreme Religious Council
appointed by the king concerning social behavior within Saudi society, where the role of women is
defined as subordinate to men[20], and schooling is strongly orientated around religious curriculum.

The late King Fahd bin Abdul Aziz Al Saud laid down a basic law in 1992. This basic lay states that
Islam through the Qur’an, Hadith, and Sunnah are the ultimate law, of which the basic law supplements
but doesn’t contradict. The document lays down the rights of the monarchy, that all Saudis should be
brought up as Muslims, that matters of economy be according to the Sharia, the benevolent rights and
duties of the state, that Islam will be the cornerstone of governance, that the King will be the Prime
Minister and Commander in Chief of the armed forces, and all cabinet ministers will be Muslims[21].
This basic law did nothing to liberalize the country, but rather reflected what is[22]. Saudi Arabia is at the
cross roads. There are undercurrents suggesting that there will soon be massive social change within the
kingdom. The rest of this article will examines some of the issues involved.

The concentration of political power could be a recipe for self destruction

Saudi Arabia is an absolute monarchy, and the king has absolute executive power of government. All
ministers, provincial governors, senior military officers, and ambassadors are selected by the king. All
legislation and regulation made by ministries, provincial, and local governments are legally royal decrees.
The consultative council’s decisions are not binding upon the king. As succession is tightly controlled to
senior members of the family. There is no potential for any young liberal reformer to emerge as the king
of Saudi Arabia in the foreseeable future, as the Allegiance Council has remained faithful to the principle
of seniority when naming a new king. According to House, Saudi will continue to be ruled by ”more old

17
men in their eighties”[23]. Any selection of a younger prince as leader would upset the current balance of
power within the Al Saud family and create discord among the various branches of the family, thus the
King does not seem to have the power and authority pass the throne onto his son. As a consequence, most
positions of civil power within the Kingdom are held by members of the Al-Saud family or influential
tribal and clan members. This makes up a pool of approximately 15,000 people who through their various
family and clan leaders exert some political and business influence. This is a very diverse group where
competition for power exists within the second generation of the ruling family[24], which has sometimes
led to violence and bloodshed[25]. Further division and conflict within the Al Suad family would be
inevitable in the future because of the increasing numbers of the clan.

The Ulama in Saudi Arabia is dominated by the Al ash-Sheikh family, descendents of Muhammad ibn Al-
Wahhab, who was the 19th century founder of Sunni Islam, who share power with the Al-Saud family.
They dominate all religious posts within the kingdom. This makes the family extremely powerful within
the kingdom. Through the Al ash-Sheikh family’s ”moral authority”, the Al Saud family has been able to
maintain the legitimacy of the monarchy[26]. The Al ash-Sheikh family’s power is also closely linked
with the Al Suad family through strong intermarriage[27]. The Ulama, like their Iranian counterparts are
directly involved in government, ruling by Fatwa[28]. Consequently there is a lack of any consistent
codification, as different Ulama may issue conflicting Fatwa, giving great unpredictability in the law[29].
The Ulama have a major influence in key government decisions[30], set religious and moral standards,
and play an important role in both the judicial and education systems within Saudi Arabia[31]. Other
members of the Al ash-Sheikh family have important civilian positions in the religious Department,
Judiciary and military. As we can see, the concentration of political power into just two families within
the Kingdom has inherent weaknesses. The growing numbers of family members is creating more
divisions within the Al Saud family. Increasing population and demographics is slowly diluting the
dominance of Al ash-Sheikh family members in government as more Saudis are graduating in religious
studies, and taking places in government[32]. These two factors alone would be expected to force change
within the power structure of the Kingdom within the timeframe of the next generation. Particularly in the
Al Saud family’s case, it would appear that there will need to be a number of restructuring exercises in
power distribution within the family to keep it unified over the next few years.

Saudi Society May be Like a Pressure Cooker

The ruling families of Saudi Arabia are presiding over a changing country. Social, religious, political and
economic forces are bringing subtle changes to Saudi Arabia where the current political institutions are
beginning to struggle to cope with them. These issues include the youthful population of Saudi, the role of
women, Sunni-Shia conflict, and arising economic hardships. These will be briefly examined in the next
few sections.

The Youth of Saudi Arabia

Today, Saudi Arabia has 37% of the population under the age of 14 and 51% under the age of 25[33].
Among this group the unofficial unemployment rate is reaching 30%[34]. This will bulge out more in the
near future, and thus there will be a need for more job creation. Young Saudis have concerns about job
prospects. In the past graduates have been absorbed into the workforce, but this is not the case today. The
public service has become bloated and private companies prefer to employ foreign workers[35]. The
government has launched programs to promote the hiring of Saudis, but this had little aggregate effect on

18
the numbers of locals employed. One of the reasons given for this high unemployment rate is a lack of
any work ethic among the local youth in the country. There have been changes in the school and
university curriculum to install more emphasis on leadership, teamwork, problem solving abilities, and
general creativity, however developing this new direction in pedagogy is slow[36]. This is an issue that is
frustrating many youths in the kingdom. Saudi youth are much more complex than the generation before
them. There is a large proportion of this group that wants some form of change as can be seen through
social media and the blogsphere. However they still remain socially conservative and to some degree
traditional in their views and lifestyle[37]. Boredom is becoming a major issue where males can be seen
lingering around shopping malls. There is a distinct lack of leisure and recreational activities available,
leaving home as the only place of entertainment where they watch television and spend time on the
internet to pass time. This brings close family ties but weak community integration. Very few undertake
much physical activity or exercise[38]. Strict gender segregation is causing sexual frustration, as many
cannot afford the cost of a marriage. This is bringing depression, ’delinquent behavior’, illicit drug use,
and a rise in HIV cases as some cross the border to Yemen to hire prostitutes[39].

The ’Arab awakening’ did influence Saudi youth to think about their society. Although the young express
great respect for their king and have a strong love for their country. However, they are not without
criticisms of the extended Royal family, and frustration about aspirations that have not been met. Some
young people launched a petition on the Internet that was signed by more than 9,000[40]. The petition
presented to King Abdullah demanded that the government tackle the problem of unemployment, release
of all prisoners of conscience, compensate them and to stop political arrests and spying on citizens,
reform the judiciary, criminalize all forms of favoritism, bias , territorial discrimination, tribal and
sectarianism among citizens in the distribution of wealth, and also called to fight all forms of financial
and administrative corruption, activating the principle of full transparency in the oversight in government
budgets and all work that carried out. They also called to end all forms of discrimination against women,
and give them full political ,economic, social and cultural rights, and the right of people to participate in
political decision-making through the election of their representatives. Again in 2011 a ’day of rage’ was
called through Facebook, but nobody turned out on the streets. This ‘no-show’ was most probably due to
a fear of brutal repressive force the police are known to use during protests, and general apathy and a
hesitancy to protest publicly[41]. There appears to be a tendency towards conformity with the status quo,
and complacency about political activism within Saudi youth. This doesn’t mean that the youth of Saudi
Arabia don’t want more say in the decision making processes of government. These aspirations can be
seen on Youtube where many video clips poke fun at Saudi Royals and Clerics.

In regards to religion, many young Saudis take a more contemporary view of Islam, and not the
conservative approach that the generation before accept. Consequently the influence of the Clerics upon
society today is slowly weakening. The continued training of Saudis as professionals is slowly bringing a
new religious culture to the country. Through changing demographics, Saudi society will be under great
pressure for change. This is particularly relevant to the current leadership in the country. Royals are
enjoying privileges that the new generation are noticing and questioning. If the Royal family doesn’t
adapt to changing perceptions, there could be some conflict in the future as political awareness grows.
The greatest challenge to the Saudi Government will be generating employment. If this is not solved there
will be fiscal issues to contend with, as well as economic difficulties within the country.

19
The Role of Women

One of the most publicized issues within the ‘western’ media is about the role of women in Saudi society,
which therefore requires some focus, and evaluation as to whether this issue is a strong force for change
within the Kingdom. Women’s rights in Saudi Arabia are defined by the Ulama’s Sunni interpretation of
Islam and tribal customs under patriarchal culture of the country. However, these interpretations are not
always consistent, where for example Sheikh Ahman Qassim Al-Ghamdi, Chief of Mecca Region
Mulaween or religious police said that prohibiting ikhtilat or gender mixing has no basis within the
Shariah[42]. However in contradiction, another prominent cleric Sheikh Abdul Rahman Al-Barrak issued
a Fatwa that proponents of iktilat should be killed[43]. In addition, the enforcement of restrictions varies
by region, where Jeddah is relatively relaxed, but Riyadh and the surrounding regions are much stricter.
Under tribal customs all women are required to have a male guardian, who is either a father, brother, or
husband. A guardian has both rights and duties over the person they protect. Male guardianship concerns
the concept of namus or honor. This carries connotations of modesty and responsibility where the
protection of females provides honor to the male[44]. This is a social convention rather than a law,
however this custom is observed throughout Saudi society. The stationing of US troops after 911 in 2001
saw some relaxation of restrictions upon women[45]. When a male believes the actions of a woman has
brought dishonor to the family, punishment is the way the male seeks to cleanse this dishonor[46]. There
have been many abuses of guardianship where the strong embeddedness of this custom within society
makes it very difficult for any woman to make a formal complaint[47]. Saudi activist Wajeha Al-
Huwaider claims that the concept of guardianship descends women to the status of pets, and at worst is a
form of slavery, where ownership of a woman can be passed from male to male like a piece of
merchandise[48]. However from the point of view of many Saudi women, this custom is accepted and
valued[49]. Consequently, its Saudi custom rather than any mandate within Islam that appears to be
defining the rights of women within the country[50]. The conservativeness of Saudi society can be seen in
a poll that indicated 80% of Saudi women don’t think women should work in mixed gender
environments[51]. Further, many women believe that they shouldn’t hold political office, claiming that
gender roles changes are opposed to Islam and would exert an unwelcome western cultural influence, and
they already have a high degree of independence[52]. This can be seen with the controversial issue of the
niqab in Europe. The niqab is a custom that predates Islam on the Arab Peninsula, and has been
interpreted as repressive by many within ‘western’ society’[53]. There are also differences in opinion as
to whether the niqab is obligatory in Islam[54].

King Abdullah opened Saudi Arabia’s first co-educational university in 2009. He also appointed Norah
Al-Faiz as the county’s first woman deputy minister during the same year. In 2010 women lawyers could
represent females in court over family matters[55]. Thirty seats in the consultative assembly have been
allocated for women in 2013[56]. New decrees against women’s violence have been enacted and women
have been granted the right to vote and run for public office in the 2015 local government elections.
However some commentators have argued that the above reforms are more symbolic rather than
substantive[57]. But it must also be pointed out that there is a deep conservative element within
government and society that seeks to preserve the traditional gender role in Saudi Society[58]. Women’s
advancement is also shaping up in education where more females now receive secondary schooling and
tertiary education than males[59]. The King Abdullah University of Science and Technology is a major
social experiment where co-education, and unveiled dress is permitted on campus. Another area where
women’s rights have been dramatically liberalized is in the area of employment. Traditionally girls had

20
been taught that their primary role in society was to raise children and take care of the household[60].
Women’s employment opportunities have increased dramatically over the last few years where mixed
gender workplaces have developed particularly in the areas, of banking, finance, and medicine. However,
the percentage of Saudi women in the workforce is far behind other Islamic countries[61]. Saudi women
are now becoming medical doctors, lawyers, teachers, and business leaders. However again, conservatism
within the Saudi Labour Ministry has not always been enthusiastically supportive of the growing trend of
women in the workplace[62]. Women’s freedom of movement is still severely restricted. Women are
forbidden to leave their house and neighborhood without permission of their male guardian. However in
practice this is not the case. Women actually drive in rural areas where enforcement of strict rules are
much more relaxed. Women are also forbidden to use public transport, but this is also often
unenforced[63]. Technically hiring a taxi or having a driver who is not a member of the family is
technically khalwa, or illegal, but occurs on a daily basis. There have been a number of attempts to
legalize women driving in the Kingdom, but traditional values within society and government have
severely hampered these attempts[64]. Although the deprivation of women’s rights is seen from a western
perspective as a major force for change, this in Saudi Arabia according to reports on ”the ground” doesn’t
appear to be the case. There are mixed ideas about the change of women’s roles in Saudi society, where
change is seen by many to be a threat to Saudi culture[65], while at the same time others see the current
changes going on as being too slow. Saudi’s see their society as an Islamic one, based on tribal customs
and wish to preserve this.

Sunni-Shia Conflict

Sunni Muslims make up approximately 85% of Saudi Arabia’s population. The remaining 15% are Shia,
who tend to inhabit the oil rich eastern part of the country, with other Shia communities along the border
with Yemen. Relations between the Sunni and Shia in Saudi Arabia are strained over the disagreement of
certain beliefs and rituals, although Shia have been allowed their own mosques. However Shia religious
books, certain Shia rituals displayed at rituals like the Ashura[66] are forbidden. The government has
restricted the names Shias can use for their children, and even characterized Shia beliefs as heresy, and
something worse than Christian or Judaism[67]. In addition reports suggest that Shia citizens of Saudi
Arabia face discrimination in employment, been marginalized economically, and are prevented from
political and cultural expression as well[68]. Some commentators draw the analogy of economic
deprivation and political marginalization of the Shia in Saudi as religious apartheid[69]. On a number of
occasions, Sunni-Shia friction has broken out into violence. For example after the Iranian Revolution in
1979, Saudi Shia celebrated Ashura openly defying the Government , which led to three days of rampage
where cars were burned, shops looted, and banks attacked. The Shia movement against the Saudi
monarchy was supported by Iran, leading to numerous arrests and detention of Shia activists by the Saudi
authorities over the years. The Salafis (also called Wahhabism) are an ultra conservative branch of Sunni
Islam. Most Saudi’s follow Salafi teachings which could be considered an orthodox version of Sunnism
that follows the examples of early Islamic practice[70]. Salafism has become associated with the strict
traditional practices that occur within Saudi society today. It is based upon a morality and piety by
following tradition and rejecting any’speculative philosophy’ that would be put by any modern
interpretation of Islam. Consequently, the scope of Islamic beliefs rests with the Qur’an, Hadith, and
consensus of “approved” Ulama. Some of the ultra-extreme elements of Salafism has become associated
with fighting international jihad. One of Saudi Arabia’s leading Ulamas issued a Fatwa denouncing Shia
as heretics, and the most vicious enemies of Muslims[71]. In 2006, 38 Saudi Clerics called on Sunni

21
Muslims around the world to mobilize against Shia Muslims[72]. Some Salafi groups have been heavily
involved in violent attacks and suicide bombings at Shia gatherings and mosques[73]. A large number of
Saudi Sunni extremists have gone to Iraq and Syria to fight Shia.

A number of events have lessened the tension between Sunni and Shia in Saudi Arabia. A moderate Shia
Cleric Sheikh Hasan al-Saffar preached reconciliation in the 1990s, calling for an abandoning of the
rhetoric of the Iranian Revolutionary leader Khomeini to a more pragmatic stance. However the Shia
community is deeply splintered with many militant minorities[74], such as the Saudi Hezbollah that
undertook attacks on oil infrastructure and murdered Saudi diplomats in Ankara, Bangkok, and Karachi.
In 1996 another splinter group bombed the City of Al-Khubar. Since 2005, the then monarch of Saudi
Arabia King Abdullah relaxed some of the restrictions on the Shia[75]. In 2007, the then Saudi King
Abdullah met with President Mahmoud Ahmadinejad for a summit on Sunni-Shia relations. Although
there was general agreement to try and stop the escalating tensions between the two groups, no concrete
agenda was produced.

Today there are only four Shia members on the Consultative Council, no cabinet ministers, no governors,
mayors, or police chiefs. However violent uprisings later occurred in Medina by Saudi Shia pilgrims,
which led to a major crackdown by the authorities. The Shia Ulama Nimr al-Nimr called for the Shia to
consider succession from Saudi Arabia. Attitudes of hate between the Sunnis and Shias have developed
over generations in Saudi Arabia. They are ingrained from childhood and run deep, where potential
violence can erupt over any mishap. There are outspoken people on both sides that seem to have vested
interests in conflict. With the Syrian conflict still ongoing, a rise in Iraqi tension and repression of Shia in
neighboring Bahrain, not forgetting rivalry between Iran and Saudi within the Gulf, Sunni-Shia rivalry
appears to be on the rise again within the Middle East. Many analysts give a pessimistic assessment about
the future[76]. The Sunni Royal families of the Arabian Peninsula have tended to see the ”Arab Spring”as
a Shia revolt, and as a consequence there is every potential that sectarian conflict could flare up again in
Saudi Arabia[77].

Arising Economic Hardships

Despite Saudi Arabia being one of the world’s wealthiest nations, much of the country is living in
poverty. As previously discussed, unemployment is extremely high and job development initiatives have
failed to keep up with the demands of a growing population. Reports suggest that between 2-4 million
people in Saudi Arabia live in poverty[78]. Many of those experiencing poverty are the youth, single
mothers without any support from a male, and approximately 70,000 stateless people not entitled to any
government support[79]. Poverty is causing a number of social problems like the sale of child brides to
old men in the countryside[80]. Despite government efforts through the building of apartments and social
welfare programs, there is growing anger over poverty and corruption in the Kingdom. To a great degree,
the government has suppressed the problem and jailed two young activists Feras Bughnah and Hosam al-
Deraiwish who produced a Youtube video about the problem[81].

22
Conclusion: What’s installing for Saudi Arabia?

Saudi Arabia is faced with both internal and external pressures.

There must be a massive diversification of the economy to absorb more employment over the next
decade. This at present does not appear to be happening quick enough and as a consequence there will be;
1) increasing unemployment, particularly among the youth, 2) fiscal pressure upon the government in
future to provide welfare to citizens, and, 3) a dissatisfied population that could through organization
become a politically conscious force. Given the political turmoil in the rest of the Middle East, Saudi
leaders must have concerns over the potential spread of turmoil within Saudi Arabia itself. The protests in
the neighboring Kingdom of Bahrain, and Oman are a particular concern for the Saudi Royal family. The
intuition of the Saudi leadership has been to deal harshly with any dissent. Most of these protests have
been by the youth of the country, students in particular. However, the news of these protests can’t be
suppressed by the government as before, due to the widespread access to social media. The Shia
community is of utmost concern. There are continual small protests outside government ministry
buildings in Riyadh, Taif and Tabuk, and in Qatif and other small towns in the eastern region, such as Al-
Awamiyah, Hofuf, and Qatif, which is composed of the majority of Saudi Shia citizens who face
discrimination in government jobs by the authorities. One of the reasons why Saudi Arabia has not faced
the turmoil like Tunisia , Egypt , Libya, Syria, or Yemen is because political parties are formally
prohibited. The only way for opposition groups to communicate is through home meetings and social
media. Mass protests on the street is still beyond the “threshold” of discontent at this stage, where there is
little precedent for such protests. In addition, the authorities in an attempt to avoid any popular protests
issued a decree banning public protests, which has been reinforced by a number of fatwas from clerics
who are support the Saudi government.

However this doesn’t mean that Saudi society is not evolving naturally. Saudi society is likely to strata
into a large middle/professional class with more contemporary Islamic beliefs, and a core of Islamic
traditionalists. The nature of economic modernization and education are the forces behind this, and it
remains to be seen what reaction the more conservative religious elements in the country will do, if they
can do anything. This trend could lead to a steady liberalization of society, or further enforcement of
religious rituals and traditions to maintain the status quo. The important question here is ”Will the Ulama
allow Saudi culture to evolve into a modern Islamic society, balanced with tribal customs that Saudis
value?”

Generally Saudis are not pushing for radical political reforms. Employment, social problems, equity,
fairness, and discrimination seem to be the major issues of concern, although there is some yearn to
participate more in decision making that affects their future. There will be pressure on the Royal family to
go down the path of allowing more participation in government, and this must be handled appropriately
and wisely. The emergence of the Islamic Revolution in Iran and Saudi support for Iraq in the Iran-Iraq
war contributed to a rekindling of confrontation between the Shia and Saudi authorities. Economic
hardship, coupled with the lack of opportunity within mainstream Saudi society, have contributed to the
reopening of these wounds. given that the Shia still tend to be religiously and politically dependent upon
outside influences, any upsetting events could potentially trigger calls for autonomy or independence
from the Saudi state. Such aspiration would no doubt lead to protests, violence and even an insurgency in
the future, if not handled wisely. Consequently, Saudi Arabia is at the crossroads and the leadership must

23
look very closely at its economy and needs of the younger generation within society. Urbanization and
industrialization has brought massive changes to indigenous cultures all around the world, and there is no
reason to believe that the same would not happen within Saudi society. The question is how the Saudi
royal family will see this; as a threat to their position in power, or as inevitable change, to which they
must adapt.

By Prof. Abdullah Abdul Elah Ali Sallam and Prof. Murray Hunter

NOTES

[1] See: CIA Factbook: Country Comparison GDP (purchasing Power Parity),
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Arabia&countryCode=sa&regionCode=mde&rank=23#sa, accessed 22nd April 2013. [2] See: CIA
Factbook: Country Comparison GDP real growth rate, https://www.cia.gov/library/publications/the-
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[3] See: CIA Factbook: Country Comparison oil production,

https://www.cia.gov/library/publications/the-world-factbook/rankorder/2173rank.html, accessed 22nd
April 2013. [4] The Saudi Industrial Development
Fundhttp://www.sidf.gov.sa/Ar/INDUSTRYINSAUDIARABIA/Pages/IndustrialDevelopmentinSaudiAra
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April 2013.

[6] ”CIA Factbook: Country Profile Saudi Arabia”.[7] See interview of Professor Madawi Al-Rasheed,
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April 2013.[58] Ambah, F., S., (2006), Saudi Women Rise in Defense of the Veil, The Washington Post,
June 1, http://www.washingtonpost.com/wp-dyn/content/article/2006/05/31/AR2006053101994_pf.html,
accessed 27th April 2013.[59] Hausmann, R., Tyson, L., D., & Zahidi, S., (2012), The Global Gender
Gap Report 2102, World Economic Forum,
http://www3.weforum.org/docs/WEF_GenderGap_Report_2012.pdf, accesssed 26th April 2013.[60]
Balaa, H., (2005), Behind the closed doors of Saudi Harems, P., 6,
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echo.com/downloads/author.pdf+&cd=1&hl=en&ct=clnk

[61] BI-ME Staff, (2010), Women’s employment in Saudi Arabia: A Major Challenge, Bi-me.com,
March 30, http://www.bi-me.com/main.php?id=45534&t=1&c=62&cg=4&mset=, accessed 29th April

26
2013.[62] Azuri, L., (2006), Public Debate in Saudi Arabia on Employment Opportunities for Women,
MEMRI, November 17, http://www.memri.org/report/en/0/0/0/0/0/0/1793.htm#_edn1, 29th April 2013.

[63] Nazir, S., (2005), Women’s Rights in the Middle East and North Africa: Citizenship and Justice,
London, Rowman & Littleford. [64] Ambah, F., S., (2008), Saudi Women See a Brighter Road on Rights,
The Washington Post, January 31st, http://www.washingtonpost.com/wp-
dyn/content/article/2008/01/30/AR2008013003805.html, accessed 29th April 2013. [65] Zoepf, K.,
(2010), “Talk of Women’s rights Divides Saudi Arabia” [66] Ashura is the commemoration of the
martyrdom of Muhammad’s grandson Husayn Bin Ali. [67] Nasr., V., (2006), The Shia Revival: How
Conflicts within Islam will Shape the Future, New York, W.W. Norton, P. 237. [68] Human Rights
Developments in Saudi Arabia, World report 2001, http://www.hrw.org/legacy/wr2k1/mideast/saudi.html,
accessed 30th April 2013. [69] Taqi, M., (2011), Saudi Arabia: the prized domino, March 10, Daily
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2011_pg3_2, accessed 30th April 2013. [70] Moosa, E., (2005), Ghazali & the Poetics of Imagination,
Chapel Hill, The University of North Carolina Press, P. 21. [71] Top Saudi Cleric Issues Religious Edict
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Iraqi Sunnis, Daily times, December 12, 2006,
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April 2013. [73] Blasts target Iraq’s Shia Muslims, BBC News, February 18, 2005,
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Shia Mosque, Rediff India Abroad, September 16, http://www.rediff.com/news/2005/sep/16iraq.htm,
Hurst, S., R., (2005), Sectarian Killing Spree Against Shia, U-T San Diego, September 18,
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Beranek, O., (2009), Divided We Survive: A Landscape of fragmentation in Saudi Arabia, Middle East
Brief,Crown Center for Middle east Studies, Brandeis University, January,
http://aapjs.brandeis.edu/globalbrandeis/documents/mebjan09.pdf, accessed 30th April 2013. [75] Nasr.,
V., (2006), “The Shia Revival: How Conflicts within Islam will Shape the Future”, pp. 238, 240.

[76] Murphy, C., (2013), Conflict between sunni and Shia Muslims seen as escalating across the Middle
East,Global Post, February 16, http://www.globalpost.com/dispatches/globalpost-blogs/belief/conflict-
between-sunni-and-shia-muslims-seen-escalating-across-mi, accessed 28th April 2013. [77] Taqi, M.,
(2011), “Saudi Arabia: the prized domino”.[78] Poverty Growing in Saudi Arabia: report, PressTV,
January 5, 2013, http://www.presstv.com/detail/2013/01/05/281992/poverty-growing-in-saudi-arabia/,
accessed 1st May 2013.[79] Nelson, S., S., (2011), Poverty Hides Amid Saudi Arabia’s Oil Wealth, npr,
May 19, http://www.npr.org/2011/05/19/136439885/poverty-hides-amid-saudi-arabias-oil-wealth,
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January 12, http://gulfnews.com/news/gulf/saudi-arabia/poverty-blamed-for-forced-union-in-saudi-
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October 2011, http://saudijeans.org/2011/10/18/are-we-fine-two-saudi-men-arrested-over-youtube-video/,
accessed 1st May 2013.

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THE PRIMARY CONSPIRACY AGAINST ISLAM

"Those who dispute in the aayaat of Allah after it has been accepted, their disputation are utterly baseless
by their Rabb. For them there is a severe punishment." (Surah Shuraa, aayat 16) "None but those who
have become kaafir dispute in the aayaat of Allah. Therefore, do not allow their (arrogant) strutting in
cities to deceive you." (Sura Mu’min, aayat 4) "Before them the nation of Nooh had denied (the Deen),
and many groups after them. And, every group plotted to grab (and neutralize) him (their Nabi), and they
disputed (with him) with falsehood to subvert with it the Haqq (of the Deen), Then (suddenly) I
apprehended them. Behold! How (terrible) was My punishment." (Surah Mu’min, aayat 5)

Islam is today encircled by a variety of enemy forces — human and jinn shayaateen. The conspiracy of
the combined forces of Shaitaan-in-Chief (Iblees) is to destroy Islam and its Ummah. Towards this end,
he has harnessed his forces and positioned them o-n a wide variety of fronts. In this o-nslaught against
Islam, the least potent or the weakest is the enemy o-n the political front. In fact, the political ascendancy
of the kuffaar and their domination of the lands of Islam are not really part of the conspiracy of Shaitaan.
Rather, this phenomenon is part of the Athaab of Allah Ta’ala. Thus, the threat is not the political
domination of the kuffaar and the punishment they are meting out to Muslims. They are simply a
manifestation of Allah’s Punishment o­n us.

THE MAIN ENEMY

We have o-n the o-ne side the menace of the Christian missionaries who have made huge inroads in the
Ummah with their kufr which they have succeeded to implant in numerous backward and remote Muslim
regions. But this too is not the primary enemy. These overt enemies while constituting a threat, are not as
great a menace to Islam as the enemy which lurks within the Ummah. The most poisonous and lethal
enemy for Islam in this century consists of the munaafiqeen and murtaddeen who are concealing within
the folds of the Ummah.

MULHIDEEN

T h e M u n a a f i q e e n (Hypocrites) and the Murtaddeen (Apostates —those who have reneged from
Islam, albeit covertly) — are classified by the eternal Shariah of Allah Ta’ala as Mulhideen. They are
such notorious villains who proclaim themselves to be Muslim, in fact authorities of Islam while they
cannot even recite the Qur’aan Majeed properly nor are versified with the eleme ntary rules of Tahaarat
and Salaat. They advertise themselves as being the ‘intelligentsia’ while they grovel in abject jahaalat
(ignorance). They profess to be Muslim while at heart they are kaafir. These Mulhideen and apostates are
the products of kuffaar universities. They have studied under kuffaar or apostate professors and have
acquired scrap degrees in a secular branch of kufr learning called ‘Islamic Studies’. o­n the procurement
of their scrap PH.D degrees doled out by kuffaar masters wallowing in constant impurity – spiritual,
ceremonial and physical najaasat — they believe in their jahaalat that they have superseded the illustrious
Sahaabah and Aimmah-e-Mujtahideen in the various branches of Shar’i Uloom. These Mulhideen are the
greatest enemies of Islam and the Ummah, not Mr.Bush and Mr.Blair. The latter two fellows will soon
disappear from the scene by an Act of Allah Azza Wa Jal Who has dispatched them to fulfill a specific
purpose.

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METHODOLOGY

On the contrary, the main enemies, the apostates from within, like rats are gnawing at the foundations of
Islam. Their methodology inherited from their kuffaar and zindeeq university masters is to create
confusion in the minds of ignorant people with the idea that the Immutable Shariah of Allah Ta’ala is not
Islam. The massive falsehood which these apostates are working o-n to confuse, deviate and mislead
unwary Muslims is that the Shariah with its Qur’aanic and Sunnah Fiqh is a centuries later product — an
accretion — which has no origin in the Qur’aan and Sunnah.

DISPUTATION

The disputation of these Mulhideen and Munaafiqeen come squarely within the scope of the Qur’aanic
aayat: "Those who dispute in the aayaat (Shariah) of Allah after the acquisition of acceptance (for this
Shariah), their disputation is false (baatil, baseless), and for them there is a severe Athaab (the
Punishment of Hell-Fire)." They are the fuel of Jahannum. About these apostates Allah Ta’ala says in the
Qur’aan that they and stones will be the fuel of Jahannum wherein they will be scorched and scalded
everlastingly with no hope of escape. They are worse than outright kuffaar who are waging a political war
against the nations of Islam. These enemies from within are the worst kind of spiritual vermin leaching
o-nthe Body of Islam. Deep in their hearts they do understand their apostasy. But since they suffer from
incorrigible nifaaq, they cannot bring themselves to acknowledge what they conceal in their breasts. It is
this guilty conscience of apostasy which has constrained o-ne such miserable apostate to moan that the
penalty for irtidaad (apostasy) is not death, and that the death penalty for kufr and irtidaad has been
introduced by the later Fuqaha. His ignorance is staggering and mind-boggling. His stark ignorance of
this acknowledged Divine Decree testifies to his own jahaalat, irtidaad and kufr.

AFTER ACCEPTANCE

The aayat cited at the beginning, explicitly clarifies that the criterion of immutability is the Acceptance of
the Shariah by the Ummah. Whoever denies any aspect of the Shariah after it has been accepted by the
Ummah and after it has been operative in the Ummah for fourteen centuries since the time of Rasulullah
(sallallahu alayhi wasallam), is a murtadd for whom the aayat announces Allah’s "severe punishment". It
is simple logic to understand this Qur’aanic criterion for recognizing the Haqq —the Shariah of Allah
Ta’ala. The Qur’aan clearly states "after its acceptance". Disputing in the Deen and denying the realities
of Islam and the transcendental truths of the Immutable Shariah after these have been accepted by the
Ummah is clearcut kufr which renders the denier a confirmed and a confounded apostate, for which the
prescribed Shar’i punishment is a disgraceful execution —the ultimate penalty which the apostate denies
in vindication of his own apostasy.

STUPIDITY

The colossal stupidity of the apostates who pretend to be Muslims is conspicuously displayed by their
denial of the Ahaadith of Rasulullah (sallallahu alayhi wasallam) while at the same time acknowledging
that there are five compulsory Salaats every day. They deny the Ahaadith, but acknowledge the number of
raka’ts of Salaat. They acknowledge what they term "the basic rituals of Islam", but they deny the very
Ahaadih o­n the basis of which all these "basic rituals of Islam" are structured. The Qur’aan Majeed is
silent o-n the details of these rituals —details which so far the apostates overtly accept and even profess to

29
follow. Their colossal stupidity and mental derangement are vividly portrayed by the fact that they claim
that the text of the Qur’aan, not its meanings, is sacred and immutable while in the same breath they deny
the Ahaadith o­n which is based the authenticity of the Qur’aan itself. Minus Ahaadith, there is no
Qur’aan. The Qur’aan was not revealed to these apostates nor to anyone else besides the Nabi (sallallahu
alayhi wasallam). The momentous endeavour to compile the Qur’aan into its present Book form was the
sacred task of the Sahaabah who had established the authenticity of each aayat by means of Saheeh
Ahaadith. They did not compile the Qur’aan in its existing form as a consequence of Wahi having come
to them.

THE FUQAHA

It is precisely for this reason that the Qur’aan repeatedly commands the Ummah to follow the Ahaadith of
Rasulullah (sallallahu alayhi wasallam). In fact, these apostates portraying themselves with Muslim hues,
have no alternative other than to turn to the Fuqaha and the Fiqh they left for posterity in order to glean
the rules and the methodology for the "basic rituals of Islam". They cannot acquire these innumerable
masaail from the Qur’aan. They are too stupid to understand the science of Hadith which is Wahi in
another form, hence wholly incapable of deducting any masaail from the sacred compilations of Hadith.
They are therefore, forced to gain the elementary rules of the "basic rituals of Islam" from simple text
books which the Ulama whom they despise have compiled for Madrasah kids.

NOISES

The writings of the apostates, the mulhideen and zindeeqs, are restricted to a clamour — making much
noise. They blabber a lot, but their blabbering is devoid of substance. They simply lump together
vocabulary to impress and confuse unwary and ignorant people. But anyone who possesses some degree
of intelligence will not fail to discern the utter barrenness of their statements. They are adept in o-nly o-ne
art, viz., shouting claims. They make vociferous claims which are products of their stupid opinions. But
every claim they put forward lacks in entirety in evidence of the Shariah.

CONTEMPORARY WORLD?

One jaahil belonging to the clan of apostates and munaafiqeen makes the claim that a striking feature of
contemporary Muslim society is its failure to have kept up with the contemporary world. This ridiculous
claim is a manifest assertion of his ignorance. What precisely is meant by this stupid claim?

Let it be known that the ills and woes of contemporary Muslim society are the consequences of having
kept abreast with the contemporary world. If Muslims had remained anchored to the Sunnah of
Rasulullah’s Camel Age, they would still have been the masters and rulers of the world which they had
dominated and reigned during the epoch of the Khulafa-e-Raashideen. But the curse of ‘having kept up
with contemporary society’ has utterly ruined the Ummah. Who precisely is the "contemporary society"
the apostate has mentioned? It is no other the kuffaar society. This society whom the apostates desire the
Muslim Ummah to emulate and follow is the society of the kuffaar, the western kuffaar to be precise. o-n
the contrary, Rasulullah (sallallahu alayhi wasallam) warned the Ummah o­n the very issue of ‘keeping
up’ with the kuffaar, especially the western kuffaar —the Yahood and Nasaaraa. The Qur’aan and the
Sunnah repeatedly warn the Ummah against what the apostates of this age are propagating. Hence, in o-ne
Hadith Rasulullah (sallallahu alayhi wasallam)said:"Whoever emulates a people, is of them."

30
The apostates irrationally attempt to explain to their kuffaar masters and to the ignorant masses that the
cause of the Ummah’s present humiliation and fall from their former pedestal of glory is to be attributed
to Muslims lagging behind the west in the secular spheres of life. Then they descend to the to the falsity
of claiming that the cause of this lagging behind is the Ulama who teach the masses about the events
which will transpire below the earth in the grave and above the heavens in Jannat. But, any person with a
decent degree of pure Aql will understand that the Sahaabah rose to their pedestal of glory and brought
the world at their feet in subjugation to Islam when they propagated the things which transpire beyond the
grave and above the heavens. It was when they had eliminated hubb-e-dunya (love of this material world)
and inculcated in themselves an aversion for the pleasures and wealth of the world, that Allah Ta’ala
elevated them to the heights to which history testifies.

THE PATH

When the Ummah abandoned this spiritual Path of the Sahaabah and vied with the kuffaar in an attempt
to "keep up" with their products and concepts of kufr, fisq and fujoor as the apostates are propagating,
Allah Ta’ala cast them from the pinnacles of glory into the depths of humiliation to lick the boots of the
kuffaar as the apostates are presently doing.

A STUPENDOUS LIE

Westernized Muslims, apostates, zindeeqs, mulhids and munaafiqs who are all awed and enamoured by
the technological advancement of their kuffaar masters and leaders fail to understand why they (i.e. the
conglomeration of mulhideen) are unable to attain similar strides of progress in the fields in which the
kuffaar excel. They emulate the kuffaar 100% in every aspect of their lives to the extent of having
jettisoned Imaan from their hearts and embracing kufr and irtidaad. In order to gain the advancement in
the secular spheres which the kuffaar have achieved, the apostates sulking within the Ummah have
accepted every rule and law in the book of kufr. They are the victims of mental colonization imposed o-n
their brains by their western kuffaar masters. They live like these kuffaar. They dress like them. They
devour haraam like them. They believe like them. They imitate and ape the kuffaar in every aspect and
sphere of life. But inspite of all their efforts in the realm of emulation of the kuffaar they fail miserably to
reach the technological heights of advancement attained by their masters. They remain the slaves of these
western masters, licking their vomit and their boots.

THEIR SLANDER

When they feel hopelessly lost in the mire of confusion unable to fathom the cause of their rot and
backwardness, shaitaan in the plot to divert them from reality and to keep them anchored and rooted in
their mire of spiritual mess and in the morass of immorality —western immorality— in which they
grovel, whispers into their spiritually darkened and corroded hearts that the cause of their decadence and
retrogression is the Ulama whom these apostates slander and accuse of fostering ‘fossilization’ and the
‘backwardness’ in which these very apostates are sinking deeper by the day.

ABSURDITY

The absurdity of their contention will be manifest to any unbiased Muslim who cares to examine even
superficially this fallacious claim. The Ummah, by far and large, has cast off the sacred Fetters of the
Shariah and the Sunnah. Muslims by the millions have plunged headlong into the abyss of kuffaar

31
emulation and have sold their souls to shaitaan to become the slaves of the west. While retaining their
Muslim names, they have abandoned their Muslim identity. Secular universities and other institutions
which are the bastions of western liberalism, apostasy, kufr, fisq and fujoor, flourish in all the Muslim
lands. Modernism and liberalism with all their concomitant consequences of vice and immorality have
overrun the Muslim world. The World of Islam is today ruled and held in the captivity of kufr and crass
materialism by apostates who are all products of western secular institutions. The Hosnis, Gaddaafis,
Musharrafs and the like are all members of the breed of apostates spawned by western kuffaar
institutions. They are at the helm of Muslim affairs, not the Ulama, not the orthodox Madaaris, not the
Mashaaikh of the Khaanqahs. The masses inhabiting Muslim countries all have the outward appearances
of kuffaar. Thus, the Muslim inhabitants of Pakistan by far and large look like Hindus. The Muslim
inhabitants of Palestine, almost all of them, are in appearance replicas of the Yahood of Israel. The
Muslims in western countries look like the Yahood and Nasaaraa of those lands. Not o-nly do they look
like them, they live and die like these kuffaar.

The field of the Ulama is severely confined and their influence is curtailed. Their platform is restricted to
the Musaajid which are frequented o-n a daily basis by about 10% of the Ummah, Fridays and Eid Days
excluded. Even those Muslims who are not kaafir at heart, and who subscribe to the orthodox doctrines
and rituals of Islam as propagated by the Ulama of the Camel Age of Rasulullah (sallallahu alayhi
wasallam), in their practical life have adopted the lifestyle of the western kuffaar. So while they do not
unite with the apostates in their apostasy, they are at o-ne with them in practical life. How can any fair-
minded Muslim now blame the Ulama for the retrogression of the Ummah when almost the entire
Ummah is desperately slogging to keep pace with the western kuffaar in material progress. In wealth, the
Muslims are the wealthiest. In the love of the world with its material pleasures and comforts, their love is
second to none. In the establishment of western institutions of learning such as universities and colleges,
there is a proliferation of such accursed appendages of shaitaan in all the Muslim lands. In armaments,
every Muslim country has a gigantic stockpile of surplus of an array of sophisticated weaponry which
they acquire from their western masters. Their lagging behind in production of weapons, computers and
the paraphernalia which accompany technological advancement despite having kept abreast in the
establishment of westernized institutions of technological learning, is a mystery for them. By what line of
logic can any fair-minded person attribute this gross failure of the westernized apostates to the preachings
of the Ulama who confine themselves to the propagation of morality which most Muslims hardly bother
about?

In which way does the propagation of the Ulama retard the technological progress of the Ummah?
Assuming that the Ulama teach opposition to scientific study and the study of technology, how did such
teaching affect and retard the worldly progress of Muslims, when more than 90% of the Ummah follow
the lifestyle and the calling of the West in defiance of the ta’leem and naseehat of the Ulama?

Consider the example of Turkey which has been held in the steel grip of its kuffaar rulers since the time
the Khilaafate was dismantled and the Empire of Islam dismembered and devoured by the kuffaar. Did
the Ulama from that time have any grip o-n the masses? Did orthodoxy or kufr materialism preponderate
Turkish society or did the Sunnah of Rasulullah (sallallahu alayhi wasallam) govern the lives of the
Turkish masses? In fact, with the dismantling of the Khilaafate was ushered in the process of the
dismantling of the Deen with all its orthodox institutions. The process of modernization in total emulation

32
of the western kuffaar is the state religion to this day. The Deen and its Ulama representatives had
absolutely no say in that unfortunate miserable land of Islam.

Islam was outlawed and even today the law has banned Madrasah ta’leem, yet they call themselves
Muslims notwithstanding their flagrant flaunting of apostasy. Turkey has followed the western path in a
way that has superseded even the communist USSR and other backward western nations such as Spain,
Portugal and Greek. Has Turkey become a world power? Has its materialist kufr technological ideology
achieved for it the glory of the old orthodox Ulama influenced Ottoman Empire? Similar transformation
has occurred in every Muslim land. Apostasy has dominated and is dominating. Materia lism is the goal
of almost 100% of the inhabitants of the Muslim lands. Western education and technology are being
pursued by Muslims in all lands of Islam. But, by the day they are retrogressing. In which way are the
Ulama responsible for this corrupt state of affairs? What role did the Ulama play in holding back a people
who are in hot pursuit of all and everything that western technology and science have to offer? No
reasonable person will concur with the absurdities which the mouths of the apostates gorge out in their
venomous outpourings against the Deen of Allah Ta’ala.

BUNKUM

Now just view the undermentioned bunkum of o-ne apostate: "What it implies is that Muslims are behind
in their understanding of Islam and operationalising its principles in the contemporary world today."

We reiterate that these apostates and zindeeqs blow a lot of hot air signifying absolutely nothing. In plain
and simple terms, they speak bunkum, to put it respectfully. The aforementioned sentence consists of
words with a meaningless equation. Let the apostate spell out the meaning of this stupid, empty theory
devoid of substance. In which way are they behind in their understanding, and in which way has this type
of understanding contributed to the backwardness and humiliation of the Ummah. The apostate need to
offer a rational explanation for the bunkum he has gorged out from his throat. Consider the example of
this type of apostate who has totally aligned himself with westernism and whatever goodness in his
opinion westernism stands for. They follow the west and so have their progenitors in this race of
emulation done for more than half a century. Yet, we see no progress inspite of their ascendancy to the
helm of the political affairs in every land of Islam. Apostates are holding the reigns of political power in
all Muslim countries. Apostates in control of Muslim affairs have established western institutions and
opened up the way for the avalanche of every evil accompanying western material and technological
advancement. But what are we witnessing? Despite the glut of immorality, filth, lesbianism,
homosexuality, rape, plunder, murder, robberies, etc., etc. the worldly progress and the technological
successes and advancements of these immoral kuffaar nations have continued unabated while the Muslim
nations who have plunged madly after their western masters aping them in all walks of life, including
technology, are lagging far behind their western masters. What is the mystery in this? What is the secret
of kuffaar material success and what is the underlying cause for the gross failure and abject humiliation of
the Muslim people who have made the western kuffaar their masters and guides? o-nly those men can
answer these questions about whom Allah Ta’ala states in the Qur’aan-e-Kareem: "Only the Men of
intelligence take lesson (and can understand)."Men of kufr, irtidaad and nifaaq —mulhideen —cannever
fathom this mystery. How is it possible for these apostates to understand this contradiction and mystery
when apostasy blights the intelligence and blinds the spiritual senses? How can these human shayaateen
ever comprehend the cause of their own backwardness and retrogression despite their western PH D

33
degrees when Allah Ta’ala has cast a veil o­n their aql in consequence of their irtidaad and kufr? For
them, the Qur’aan declares the "severe punishment of Allah" because they dispute about the Shariah of
the Qur’aan with the motive of rejecting Allah’s Deen. They are like the people of Nooh (alayhis salaam)
mentioned in the second aayat at the beginning of this discussion, and like the people of the other Ambiya
(alayhimus salaam). They all had disputed in the Deen of Allah Ta’ala, hence His Athaab overtook them.
The very first step in the System of Divine Punishment is the imposition of the domination of their
kuffaar masters who will maintain them under their boots of grinding oppression and in disgrace. This is
the Sunnah of Allah to which the Qur’aan testifies. The Qur’aan Majeed declaring Mr.Bush and his
alliance as a manifestation of Allah’s Athaab, in Surah Bani Israaeel: "We had declared with clarity to
Bani Israaeel in the Kitaab: ‘Most certainly, you will spread corruption o­n earth twice, and most certainly
you embark o-n great rebellion. (Aayat 4)Then when the first Prediction (of Allah)materialized, We sent
against you, Ourservants (like Nebucanazzer, Mr.Bush and Sharon) who are powerful in warfare. Then
they fanned out (overran) the centres of the cities. And that was a promise decreed." (Aayat 5) Then when
the second prediction materialized (Allah sent other people of war against you) to disfigure your faces and
to penetrate the Musjid (Al-Aqsa) as they had penetrated it the first time, and they utterly devastated
every place they overran." (Aayat 7)

IJTIHAAD

The apostate contends that the closure of the doors of Ijtihaad has had a devastating effect o-n Muslim
development. This is an old grouse of the disgruntled fraternity of modernists and apostates. It is a
monotonous theme they sing without ever having managed to explain just how the ‘closing of the doors
of Ijtihaad’ has retarded Muslim deve lopment. The apostate stating his grouse in a paper of fisq, cites the
examples of the penalty for apostasy and stoning to death for adultery. But he miserably fails to explain
just how these rulings which the Ulama have ‘fossilized’ in consequence of having closed the doors of
Ijtihaad have retarded Muslim development and had a devastating effect o-n it. Howmany adulterers had
been stoned to death in the time since the closure of the doors of Ijtihaad? And, howmany apostates have
been executed since that time? If there were a handful of such executions, how did these devastate the
Ummah and retard its technological progress and prevent it from gaining political ascendancy and
domination?

In the last sixty years since the process of independence of Muslim countries was initiated and the West
had succeeded in its scheme of installing apostates and modernist fussaaq and fujjaar to govern all the
lands of Islam, howmany people had been executed for apostasy and stoned for adultery in the Muslim
lands? o-ne, two, three or none? Can the humiliation of the Ummah and the abject corruption, impotency
and decadence of these lands and their people be sensibly attributed to this ‘fossilization’ of Fiqhi Laws?

The lands of Islam under the sway of apostates and fussaaq modernists have produced innumerable
technocrats, scientists, nuclear physicists, engineers, doctors, lawyers, technicians, etc., etc. University
education fostering apostasy, liberalism and spawning immorality abound in the Muslim world. o-nly a
small minority of the o­ne and half billion Muslims o­n earth engage in advanced ‘fossilized’ Madrasah
education which rigidly keep the doors of Ijtihaad shut and prevent the infiltration of the apostates and
mulhideen into the domain of the Shariah, and this small minority is confined to regions such as Pakistan,
India and Bangladesh. All over the Muslim world the system of Islamic education has been
‘revolutionized’ and the syllabi of the apostates operate in the so-called Islamic universities. But why do

34
we see no technological progress akin to western advancement in the Muslim lands held in subjugation
under the yoke of apostasy, kufr, fisq and fujoor of the apostate rulers and their myriads of supporters?
What role did the closing of the doors of Ijtihaad play in this backwardness and impotency of the
apostate-dominated Muslimlands?

"Do not let the arrogant strutting of the kuffaar in the cities deceive you. (Their material prosperity) is
slight benefit (for them). Then their abode will be Jahannum. I n d e e d , i t i s a n e v i l abode."
(Qur’aan)The task of levelling accusations and slander against the Ulama is simple. Lumping together
vocabulary to produce meaningless contentions is an easy exercise for those bereft of wisdom and aql.
But the apostates lack in entirety in the ability to back up their fallacies with rational and intelligent
argument.

The Majlis Vol 15 No 11

The Jewish War Against Global Islam

There is a jewish war being waged against global Islam all over the world today. It is being orchestrated
by a very small but extremely powerful cabal of international jewish zionists. These individuals are
defacto psychopathic terrorists and murderers of the highest order and currently maintain a political and
economic stranglehold on the United States, the United Kingdom (head of the European Union) and the
rouge terrorist pariah nation of Israel. Evidence of the International Jewish/Zionist assault on global Islam
is everywhere to be found. Prime minister Ariel Sharon's provacative visit to the Haram al-Sharif (the
Noble Sanctuary) in Jerusalem, September 28th, 2000, was probably the bell-weather event that initiated
and propelled this new 'clash of civilizations' paradigm onto the global stage. Shortly thereafter, George
W Bush illegally ascended the imperial throne of the US presidency. Following him and filling his
administration were a whole host of fascist ultra-right wing 'neocon-likudnik' jewish zionists (Paul
Wolfowitz, Richard Perle, Douglas Feith, Ari Fleischer, Harlan Ullman, Robert Kagan, William Kristol,
David Wurmser etc..)

9/11 was planned and executed by these bloodthirsty zionist scum with the intent to demonize Muslims
and Islam, both within the United States and especially abroad, as well as turn America into a defacto
federal fascist "nazi" police state along the lines of Hitler's Third Reich. Both the passage of the USA
Patriot Act and the establishment of the Office of Homeland Security (OHS) prove this latter point.

The subsequent attacks and invasions of both Afghanistan and Iraq have had the multi-strategic objective
of not only stealing Iraq's huge oil reserves and propping up a lucrative poppy/heroin operation in
Afghanistan, it also took out and checked Israel's primary enemies in the region- both Pakistan with the
Islamic Bomb, and Iraq which had the largest standing army in the Arab/Muslim world. But the primary
target of the international zionists is Iran, more specifically, their nuclear weapons capability. Like the
Osiraq nuclear facility in Iraq that was taken out in the early 1980's by the state of Israel, so too are there
plans to take out Iran's nuclear facilities in much the same manner.

The International Jewish Zionist conspiracy has REJECTED the perfection of the One True Faith by
failing to embrace Islam, and establish a One State international solution to the question of
Israel/Palestine. The reason being that Islam- which are the words and works of the Holy Spirit-
CONVICTS these jewish zionist barbarian fascist terrorists, murderers and torturers of their SIN. The

35
message of the Koran similiarly CONVICTS American and European 'anti-christ' right wing
fundamentalist Christians (the proxies who fight for the jews) of THEIR SINS, which are too numerous to
list. Together, this satanic judeo-christian cabal is working feverishly to obliterate the religion of Islam
from off the face of this planet for all time- such is their hatred of God, his son and the holy ghost. They
do always REJECT the establishment and perfection of HIS Covenant on Earth for all men.

According to Hassan al-Turabi of the Sudan, "Islam is the key to the future of the world. Islam cannot
accept the state of Israel as a jewish state because this country is based on violence, genocide and
aggression". Shaykh Abd-al Halim Mahmud, the rector of Al-Azhar University in Egypt, states, "Allah
commands muslims to fight the friends of Satan, and among Satan's friends- indeed, his best friends in
our age- are the jews". Dr Salah Khalidi of Syria notes, "jews are liars, corrupt, jealous, crafty,
treacherous, despicable, cowardly and low-life. They violate agreements and contracts and cause all evil
in the world. The jews thus constitute a global threat. They are a hateful satan".

The world's 1.5+ billion muslims (that's 1/4th of the world's population of roughly 6.5 billion) now realize
that the "War against Islam" being fought by the USA is actually being orchestrated behind the scenes by
International Jewish Zionism, which has a strong political and economic grip on many of the developed
nations of the Judeo-Christian Western world. They have accomplished world supremacy through their
control of the international banking and international media, predominantly.

In the USA, a few European jewish banking families actually control the privately owned "Federal
Reserve System". The Federal Reserve System as well as the World Bank and the International Monetary
Fund control the "interest" on loaned monies (usury- which is condemned in the holy koran) which now
has a multitude of the world's nations under economic servitude and slavery, causing untold suffering and
toil to billions of people worldwide.

Global Islam is the One Force capable of overturning this hellish antiquated system on Earth, and is THE
single Force that will completely overthrow and destroy it in the world to come at the Day of Judgement.
This is why International Jewish Zionism wars against Islam, which IS the very Word of God.

Selah,

Jonas the Prophet

Nederland, Colorado USA

Planet Earth

36
CONSPIRACY AGAINST THE QURANIC TEXT

The title of this brief essay is actually the title of chapter five of the book Conspiracies against the Qur’an
by Abdul Wadud, in which the author details how and why the Muslim community has deviated from the
Qur’an and, therefore, has suffered the consequent disgrace of its deviations.1 In this chapter his main
thrust is to illustrate how the Muslim community has elevated the Hadith to the status of inspired
literature and thereby made the Qur’an dependent upon it. He illustrates this with reference to Kitab al-
Masahif (The Book of Codices, i.e. Quranic Codices) by Ibn Abi Dawud from which Ibn Abi Dawud
cites Hadith describing the textual history of the Qur’an.2

What is Abdul Wadud’s contention about the status of the Qur’an, the Hadith and their interrelationship?
He constantly notes that in the Qur’an Muslims have the pure and unadulterated Word of God "because
Allah took its safe custody upon Himself" (p. 10). It was finalized at the time of Muhammad in book form
and in the memories of thousands of people. Thus the Qur’an has come to Muslims in its original and
unaltered form for the past fourteen centuries, and so it shall continue (p. 16). How different the status of
other Scriptures (the Torah and the Injil) whose preservation God has not guaranteed, the author adds.3

On the other hand, Abdul Wadud continues, Muhammad was not interested in preserving the Hadith (p.
16). He left only one book the Qur’an—a fact to which the leading traditionist, Bukhari, attests (p. 16).
Nor were the first four caliphs interested in the Hadith. The earliest collection available today is by Imam
Malik (d. 179 A.H.); yet even the contents of this collection are subject to doubts. (p. 17)

The Ahadis literature, which is being considered as authentic as the Qur’an, was collected about 250 years
after the death of the Rasool. These collections of Ahadis even contain material which goes against the
teachings of the Qur’an, so much so that it even reflects badly upon Allah and His Rasool. (p. 17) It is
even said that the Qur’an is dependent on Ahadis and if there is a conflict, on a certain point, between the
two, the Hadis shall be considered more reliable than the Qur’an. (p. 18) On the other hand there is no
source available from which one could ascertain that the Ahadis which have been attributed to certain
persons, were actually related to them. (p. 18)

The following, then, is a summary of the Hadith extracted by Abdul Wadud from Kitab al-Masahif with
reference to the collection of the Qur’an and Abdul Wadud's comments on them:

1. Muhammad did not compile the Qur’an. Zaid ibn Thabit compiled it, as instructed by Abu Bakr. Three
traditions are cited.

2. Abu Bakr assembled the Qur’an; then Zaid ibn Thabit read it. One tradition is cited, according to which
the text went from Abu Bakr to Umar to Hafsa. From Hafsa it went to Uthman, who copied it and
returned it to Hafsa. Eventually Marwan burned it.

3. Umar started the compilation of the Qur’an and Uthman completed it. One tradition is cited. This
tradition also records that Khuzaima ibn Thabit noted that Uthman had missed two verses; these verses
were eventually recovered.

4. During Uthman's caliphate there were different readings of the Qur’an. One tradition is cited. It noted
that the readings of Abu Musa Ashari and Abdullah ibn Mas'ud differed.

37
5. Abdullah ibn Mas'ud disagreed with Zaid ibn Thabit's appointment as a scribe. Two traditions are cited,
one of which noted that Uthman ordered the destruction of all other Quranic versions other than his own,
an order which Abdullah ibn Mas'ud also opposed. Still another noted the different versions of the
Quranic text used by Syrian and Iraqi Muslims fighting against each other and attempted to correct this.
After Hafsa's death, her copy of the Qur’an was destroyed.

6. Uthman compiled the Qur’an. Two traditions are cited, one in which, during the caliphate of Uthman,
teachers of the Qur’an differed regarding the text and conveyed these differences to their students. The
second indicated the doubt of the community about the Quranic text only thirteen years after
Muhammad's death. Uthman invited doubters to bring their written references which Zaid ibn Thabit and
Sa'eed ibn As assembled in the best Arabic.

7. Uthman set the sequence of the Quranic verses. One tradition notes the confusion about the relationship
of Surah Bara’at (= Surah Tawbah) with Surah Anfal.

8. Mistakes remained in the Quranic text even after Uthman collected it. Six traditions are cited, three of
them simply mentioning language errors. Two of them single out four words which are not correct in the
Qur’an; they are scribal errors. The sixth relates how someone told Uthman that the text Uthman
compiled differed in twelve places from the Medinan text. Yet more, according to Ibn Abi Dawud, texts
which were copied and sent to various cities differed from each other. Such differences went back to the
time of Muhammad and persisted until Hajaj ibn Yousaf finally corrected them.

Thus, our author continues: In short, these traditions tell us that the present version of the Quran that we
possess today was neither compiled by the Rasool nor by his companions but it is the finally amended
(sic) by Hajaj Ibn Yousaf about a century after the death of the Rasool. This was the period when
traditions began to be recorded. The crux of the whole matter is that the conspiracy wants to assert that
the Quranic text and the Ahadis are both at par with each other, as far as their care, recording and
finalisation is concerned, and if the purity and authenticity of the traditions is doubtful, the same may be
said about the Quranic text. The conspiracy wants to impress that the present Quranic text is not the one
dictated by the Rasool himself but, rather, it is the one finally corrected by Hajaj who is known to be the
greatest tyrant of his age. This is only a brief extract from the book Kitab al-Masahif written by Abu Bakr
Abdullah Ibn Abi Daood of Baghdad (230-316 A.H.) who was held in great esteem by the traditionists,
the people and the Government of Baghdad.... All these self-contradictory traditions are attributed to the
companions of the Rasool who according to the Quran, were the most truthful people. One can well
imagine the poison these traditions can inject into the minds of the readers against the Quran and how
much suspicion they can raise against its purity and integrity. If such traditions are relied upon there is no
difference left between the Quran and the present versions of Torah and Bible which we believe are not in
their original forms as revealed to Moses and Jesus Christ respectively. (p. 89)

To Abdul Wadud it makes no sense that these Hadith represent the true status of the Qur’an, its
uniqueness, its perfection and its perfect compilation and preservation from the time of Muhammad until
today and for all time. He therefore directs his readers to the Qur’an itself as its own sufficient defence,
citing from it a host of verses that, in his opinion, uphold the perfection of both the text of the Qur’an and
its preservation, as well as the nullification of those Hadith passages speaking against the Qur’an's
perfection (pp. 90-101). He closes his case as follows: ... Is it not fantastic to allege that the Quran, after it
was revealed, was left uncared for, for a century or so, in a haphazard manner, scattered on pieces of

38
stones, bones and leaves, etc.? Is it necessary to seek the help of the intriguers, conspirators and the
Muslim priests to find out how and by whom the Quran was compiled in the form of a book? ...

Can a revealed book of this standard which, according to the Quran itself, was dictated and in bits,
simultaneous with its revelation, to the most honourable and pious scribes who were men of great
integrity; and then copied, learnt by heart and rehearsed daily by a large number of believers, and whose
safety Allah took upon Himself, be said to have been left uncared for? (p. 101)

In conclusion a few comments:

1. Like all Muslims, Abdul Wadud is aware of the existence of a body of Hadith referring to the
collection of the Qur’an. He has two problems with these Hadith: a. Some of them contradict the Muslim
community's popular concept (shared by Abdul Wadud) of the perfection of the Quranic text, its
collection and preservation from the time of Muhammad. b. Some of these Hadith contradict others. Thus
it is unclear from them when the compilation of the Qur’an actually began, who began it, which secretary
/ secretaries actually implemented it; what the whole process involved and how long the process lasted.
Echoing Arthur Jeffery, he also is aware that these difficulties are not the creation of non-Muslims; they
come from Muslim source materials.

2. Abdul Wadud solves the problem by dismissing the Hadith and appealing to the Qur’an alone. But, we
ask, does the Qur’an itself prove the claims that Abdul Wadud (and others) make on behalf of the Qur’an
or have the Qur’an make on its own behalf: the manuscript of the Qur’an perfectly compiled and finalized
by Muhammad himself before he died and memorized by thousands of Muslims, a text free from any
variation or discrepancy written or spoken, perfectly transmitted and preserved from generation to
generation until the present and even thereafter? Do his Quranic proofs justify him dismissing all the
Hadith evidence as false simply because the Hadith evidence conflicts with his Quranic proof claims?
And does the fact that within the Hadith some accounts contradict other accounts strengthen his
conclusion that the Hadith are fabricated? May not some be historically true, even if others are false? In
any case, how can the Qur’an prove—how can the Qur’an be expected to prove—the historical accuracy
of these claims!

3. Yet, if Abdul Wadud's rejection of the Hadith is strange, is not the response of many Muslim scholars
who uphold the sanctity of the Hadith equally strange, at least those Hadith in regard to the compilation
and preservation of the Qur’an? Muslim scholars are well aware of the considerable amount of
information on these concerns found in Hadith collections, Islamic historical and biographical works and
in Quranic commentaries, and a few fundamental facts which seem to emerge from them: a. The
compilation of the Qur’an took place at the time of Uthman, who played an important role in its formation
and distribution. b. Prior to the time of Uthman’s caliphate there existed a number of personal Quranic
collections belonging to the companions of Muhammad. Their texts differed often radically from
Uthman’s textus receptus. c. The language and calligraphy of the Uthmanic text continued to undergo
refinement for a considerable period of time after Uthman. If this is true, one wonders why much able
Muslim scholarship has continued to promote those claims, echoed by Abdul Wadud, about the perfect
compilation of the Qur’an at the time of Muhammad, unaltered and perfectly preserved through the
centuries "beyond a shadow of a doubt", as if no contrary evidence existed! Might one ask which is
better: to dismiss Hadith as an inspired second source of Islam and to accept the Qur’an as the sole source
of Islam (as does Abdul Wadud) or to accept the Hadith as a second source of Islam along with the

39
Qur’an as the primary source (as most Muslims have understandably done) but at the same time ignore
the Hadith when it is inconvenient, i.e., when the Hadith portrayal of the Quranic text and its compilation
do not meet the standards they (and Abdul Wadud) have established for the perfection of its text and
compilation? In any case, it does seem that if those who uphold the Hadith as an indispensable second
source of Islam but at the same time ignore its references to the text and compilation of the Qur’an, then,
in fact, they do concede the inaccuracy and inadequacy of these references and, at least to this extent,
validate the basic thesis of Abdul Wadud under discussion here.

4. A brief response to Abdul Wadud’s statement about the Holy Bible: As a matter of fact tremendous
alterations have been brought about in these books since they were revealed (to Moses and Jesus) and it is
very difficult to say with certainty how far they are original. (p. 89) This comment especially, as well as
his other negative references to the status of the Bible (one of them from the Hadith!), makes one wonder
whether Abdul Wadud, while charging Muslims with conspiracy against the Qur’an for citing Hadith
which Abdul Wadud feels dishonour the Qur’an, himself is conducting a conspiracy against the Bible!
Just what is his purpose in making this statement? And what is his evidence for the "tremendous
alterations" he detects in these Scriptures? Has he examined the unparalleled manuscript evidence for the
history of the Bible and its preservation? Or, surely also of interest to Abdul Wadud, what does the
Qur’an have to say about the Scriptures of the Jews and the Christians and the preservation of these
Scriptures? No doubt, countless Muslims have contended that the Bible is corrupted/abrogated. But how
many of them have really examined the numerous Quranic references to these Scriptures and their
custodians, not just a few select passages but all of them? Similarly, surely those Muslims who honour the
Hadith as the second inspired source should examine what the Hadith say about the Scriptures of the
People of the Book also.

5. It is no light task to deal with sacred Scriptures with integrity, whether one's own or another's. If both
Muslims and Christians agree that each should treat the other as he would be treated by the other, surely
they would also agree that each should treat the other's Scriptures as he would have his Scriptures treated
by the other, i.e. with the same intellectual and moral integrity.

Notes:--1. Khalid Publishers, Lahore. In his preface (p. viii) Abdul Wadud acknowledges his
indebtedness to Ghulam Ahmed Parwez, a contemporary Pakistani leader who upholds the Qur’an alone
as virtually the sole source of Islam. Of course, Abdul Wadud is not the first Muslim to take this stand. 2.
Abdul Wadud refers to Arthur Jeffery's work Materials for the History of the Text of the Qur’an dealing
with Kitab al-Masahif. Jeffery writes that it "is apparently the sole surviving example of the little group of
Masahif books which studied the state of the Qur’an text prior to its canonization of the standard text of
Uthman". (Brill, Leiden, 1937, Preface p. 1) 3. Cf. G. A. Parwez, Islam A Challenge to Religion, Tolu-e-
Islam Trust, Lahore, 1996, who notes that Muhammad received the Qur’an through revelation and that
"he passed it on in the form we know it today. This internal evidence provided by the Quran itself, as well
as historical research, proves beyond a shadow of doubt that not even a comma of the original Arabic text
has been changed or is likely to be altered in the future" (p. 32). Abdul Wadud acknowledges his debt to
Parwez in general for his insights into the self-sufficiency of the Qur’an as revelation and as God's
rational way of life for society.

40
The conspiracy against Islam Africa » Gambia Thursday, September 20, 2012

Editorial

The world is in shambles, as the war against Islam sees no sign of abating. Many wonder what has
happened to the old good virtues of humanity and where humanity is leading its own destiny. What even
perplexes the situation is that so-called developed countries continue to accredit themselves as the
champions of these virtues of democracy and uphold the misguided philosophy that they have the moral
obligation to ensure that the whole world adhere to the principles of democracy, human rights, freedom
and all other virtues that seek to entrench human dignity, personality and worth. Yet their actions speak
quite the contrary particularly when religion is brought into the limelight. Denying the holocaust against
the Jews has been criminalised whilst contempt of another religion, Islam to be precise, is categorised
under the banner of free speech. Frankly speaking, in this so-called new world order, everything remotely
reflecting Islam or Muslims is being targeted, ridiculed, criticised and condemned. The so-called
enlightened West and secularists have joined this bandwagon without realising the hollowness and
longlasting disastrous effects on humanity of this attitude. With the progress that has been made in all the
fields of knowledge, man should have achieved the ultimate goal of peace and human development. But
unfortunately, wrong perceptions and misplaced priorities are leading the entire humanity to
disaster.Suffice to say, Muslims and the West seem to be on collision course. One reads everyday on the
newspapers and other outlets of information about the conspiracies the West hatches to attack and destroy
Islam. Huntington's book, Clash of Civilizations, Rushdi's novel The Satanic Verses controversy, Taslima
Nasreen's warm reception by European countries, Pope Benedict's statement about Islam, the Danish
cartoons, a member of the Netherlands's parliament who made a film Fitna, the conduct of evangelical
preacher Terry Jones, the burring of a copy of the Quran in a Florida Church and by US soldiers in
Afghanistan, the amateur film that mocks Prophet Muhammed, which is sparking a widespread protest in
the Muslim world and yesterday’s cartoon controversy brought to the fore again by a French magazine,
have all made the headlines The tirade against Muslims has taken another abhorable shape; even priests
and highly educated and responsible men occupying important positions are speaking out openly against
Islam and even the Prophet (Peace be upon him).All killings and acts of sabotage and terrorism are being
attributed to Islam and not to the misguided Muslims. The world has to be told that the enemies of Islam
waged war against Muhammad (Peace be upon him) and in all these wars, totaling about 88, the
casualties amounted to only around 700 on both sides and most of these wars were defensive. By contrast
scores of millions of people were killed in Communist Russia and the two world wars. Is it religion that
caused the Russian and American massacre of Afghans, Chechens, Bosnians and Kashmiris? The French
killed a million Algerians before they got their independence. .The time has therefore come to reassess the
relations of Muslims with followers of other religions and provide tangible analysis on the way forward
for humanity. It is the foremost duty of a Muslim to recognise the respect and dignity of all human beings
as the Qu’ran admits of racial, geographic and national differences among peoples, but firmly disowns
them as the basis of the classification of mankind. In this vision of human relationships, the Jew and
Christians occupy a special place.

They are acknowledged and honoured as recipients of Allah’s revelation and as object of His favour and
consideration. They are of the family of Prophet Ibrahim, the patriarch whom the Qur;an terms as the first

41
Muslim. The spiritual antecedents of Islam are traced back to him. A true Muslim encompasses in his
beliefs these early traditions and they form an essential and indispensable ingredient of his faith. Talkless
of the fact that of all religions on earth, Islam is the only one, which approves the Christians fundamental
dogma that Jesus Christ, was born of a virgin in an immaculate manner, without a father. Should
Christians then take Muslims as their friends and allies or as enemy number one? There are others who
attempted to inflict the death penalty on Jesus himself, and insult the memory of his virgin mother.

Should Christians love and support such communities or Muslims who share their basic religious faith? In
fact, Islam makes it incumbent upon every Muslim to respect other religions, and feel that Islam should
also be understood and respected by the others. Thus living in Christian-dominated countries, Muslims
would very much like to have a better understanding of Christianity and Christian values.Why then so
much hate against such a noble faith.

Author: Daily Observer

42
Questions to Ask a Muslim

The Qur'an says Allah cannot have a son without a consort,[1] yet claims Mary had a son without a
consort.[2] Is this not limiting Allah's omnipotence,[3] and why is Mary capable of doing something
Allah cannot?

Is Allah the god of the Old Testament?

1 of Allah's 99 names translates as the Deceiver.[4] Why would you believe in any such deity?

Why does almost every description of Allah also equal non-existence? (i.e. incorporeal, immaterial,
ineffable, unfathomable, incomprehensible, etc.)

If no one has seen Allah,[5][6] its sex cannot be determined. Why do you still address it[5][6] as a male?

Why would Allah have to bribe his followers[7][8] by promising them loot?

Apostasy

Would you trust a political party which does not allow ex-members to speak out? If not, why would you
trust Islam, and why should anyone convert to a religion which kills[9] apostates and does not[9][10]
allow criticism?

Why do so many people still leave Islam[11][12][13][14][15][16][17][18][19] even though they receive
death threats for doing so?

Why is there "no compulsion" in religion when the punishment for apostasy, both "normal" apostasy and
"treason",[20] is death?

Arabic

Classic Arabic is missing vowels and dots. If the Qur'an is the "words of God" only in its original
language, why didn't Allah reveal it in a language that was fully developed?

There are only 150 million native Arabic speakers in the world today.[21] Why did Allah not reveal the
Qur'an in a language more widely spoken on earth such as English[22] (350 million), Mandarin[23] (800
million), Spanish[24] (358 million), Hindi[25] (200 million) or Russian[26] (160 million)?

Why is Arabic only difficult to understand or translate when a non-Muslim criticizes the Qur'an? And
why do Muslims claim critics mis-translate words when it is often their own scholars and their most
authoritative Arabic to English dictionaries[4] that confirm otherwise?

There are many Arabic dialects such as Egyptian, Gulf, Eastern Arabic, Maghrebi and dozens of
others.[27] Which one did Allah want us to use to interpret the Qur'an?

43
Body

Muslims believe that our body parts will testify our sins in the hereafter.[28][29] Is that true for donated
body parts as well?

If circumcision is a command from Allah, shouldn't it be mentioned in the Qur'an? And why did Allah not
create us circumcised if he wants us that way?

Why does Allah hate[30] tattoos, and why has he forbidden[31][32] it?

Why does Allah curse people for plucking their eyebrows?

Children

Muslims always attack the Christian concept of Original sin and the Hindu/Buddhist concept of Karma.
So how do you explain innocent children being born with Aids or being born deformed? Is it "Allah's
will" to make innocent children suffer? Does he think it’s funny to create Hermaphrodites and
Schizophrenics?

Why does Islam ban adoption?[33][34] What's so evil about it?

Little children may believe in Cinderella talking to birds and mice and stuff. What makes you smarter
than a child if you believe that Suleiman, as the Qur'an says,[35] was talking to ants?

Why do you say there's no compulsion in religion even though the hadith says[36] you should hit kids
who don't pray?

Pedophilia

Why do some of you claim sex is only allowed with girls who have had their first menses, when the
Qur'an allows sex with pre-pubescent [37] girls?

Lina Medina (born September 27, 1933, in Ticrapo, Peru), had her menarche at age 8 months.[38] So is it
okay to have sex with an 8 month old baby?

Is sex between a 53 year old man and a 9 year old girl, immoral or moral?

Conflict/Terrorism

Modern Muslims have religious conflicts with: Hindus in Kashmir; Christians in Nigeria, Egypt, and
Bosnia; atheists in Chechnya; Baha'is in Iran; Animists in Darfur; Buddhists in Thailand; each other in
Iraq, Pakistan, Somalia, and Yemen; Jews in Israel; Why is Islam involved in more sectarian and religious
conflicts than any other religion today? In fact, why is Islam the only religion in conflict with every single
one of today's major world religions?

To this day there is sectarian conflict between Sunnis and Shi'ites in Lebanon, Iraq, Yemen and Pakistan.
Did Allah plan this?

44
Why are Muslims often concerned about Palestinian Muslims but not about Iraqis, Yemenis, Sudanese
and Pakistanis who get butchered by fellow Muslims?

Al-Quds (‫ القُدس‬Jerusalem) is not once mentioned directly in the Qur'an.[39] So why make such scriptural
contentions?

Why do Muslims build, or attempt to build, mega mosques in controversial places such as the London
Olympic site,[40] the New York ground zero,[41] and outside the Vatican?

Why do Muslims so often[42][43][44][45] go on a violent rampage after Friday prayers?

Creation

Why do some Muslims ridicule the Old Testament rendition of Eve's creation, when the Qu'ran[46][47]
also tells us that she was made from Adam, and Sahih hadith[48][49] tell us it was specifically from
Adam's rib?

Isn't making all women menstruate, suffer pregnancy and become stupid as a punishment for Eve's
transgressions in the garden[50] (a view which is confirmed by the Qur'an and sahih hadith)[51] a little
sexist? What about Adam? He ate the fruit too.

Drinks

The Qur'an refers to alcohol as an "abomination" and "Satan's handwork",[52] so why does the Qur'an
also praise[53] alcohol and emphasize the point[54] that it is something found in heaven?

When used in moderation, there are numerous benefits in the consumption of

alcohol.[55][56][57][58][59][60][61][62][63][64][65][66] Rather than giving us an outright ban,[52]
shouldn't Allah have only prohibited its abuse?

The Qur'an encourages people to drink milk[67] and tells us it is something being served in the Muslim
Paradise,[68] but if you claim the potential health risk of alcohol was enough to cause its prohibition, why
not also ban the drinking of milk which is potentially more harmful due to most of the world's population,
past[69] and present,[70][71] not being biologically designed to digest milk?

If life is a test, isn't banning alcohol in Muslim countries the same as interfering in Allah's affairs?

Why is alcohol based mouthwash forbidden? Can people absorb enough alcohol through the skin to get
drunk?

Muhammad claimed Zamzam (Islamic holy water) is miraculous and it could heal any disease.[72] So
why does it contain arsenic levels three times the legal limit, high levels of nitrate, and other potentially
harmful bacteria?[73] Does Allah want to poison his followers?

Flat Earth

The Qur'an says the Earth is like a rug.[74][75][76] No one has ever seen a spherical rug. Why did Allah
not use the word "Kurah" (Arabic for spherical) before the word "Earth" like all Arabic texts do today?

45
Why is it that every year Muslims on opposite sides of Earth can't agree when Ramadan starts? Did Allah
use outdated astronomical calculations because he thought the Earth was flat?

The earth is not flat, so why do Muslims pray to the East (or West) when the shortest distance to Mecca is
through the Earth (if you want to go through the earth) or through the poles (if you want to travel along
the surface)?

A Muslim must pray facing Mecca, and to pray with their back to Mecca would be sacrilegious. From a
flat-earth viewpoint, this makes sense. But the earth is spherical, so if you pray facing Mecca, you also
have your back to Mecca at the same time (and vice-versa). How do you explain this?

The closer we get to the North and South poles,[77] the longer our days or nights become. They can
eventually extend for up to several months each, making the fourth Pillar of Islam impossible to practice
without starving yourself to death. Was Allah unaware of the poles and Eskimos?

Hell

Is it fair that (according to multiple sahih hadith) on the Day of Resurrection Allah will spare you from
hell-fire by allowing you to throw Jews and Christians into hell[78][79][80] instead?

Every non-Muslim who died before Islam was "revealed during their time-period/region" is in Hell (this
includes Muhammad's parents).[81][82] Why were they never given a chance?

After death, non-Muslims will be tortured by a bald snake.[83] Is it the same snake from the Egyptian
myths (Apep)?

Ka'aba

The Ka'aba was destroyed at least twice after Muhammad's death.[84] Why didn't Allah send birds to
protect the Ka'aba then?

The Black Stone in the Ka'aba has been struck and smashed by a stone fired from a catapult,[85] it has
been smeared with excrement,[86] stolen and ransomed by the Qarmatians,[87] and smashed into several
fragments.[88][89] Why did Allah not protect this important 'holy' stone from desecration and damage?

Why do Muslims follow the pre-Islamic pagan practice of circling the Ka'aba (Tawaf)?

Do you think it's strange that Judaism and Christianity (the religions of those who are considered People
of the Book) do not practice ritual circumambulation (e.g. circling the Ka'aba) to please God, but pre-
Islamic Arab Paganism and Hinduism and Buddhism (religions older than Islam and accused by Islam of
“paganism”) do practice ritual circumambulation?

Why do you have to circumambulate the Ka'aba seven times?[90] Why not just once? Why not eight or
six times? And why only in a counter-clockwise[90] direction?

Whenever royalty or important persons come to the Ka'aba, security give them a special place for prayer
in the hateem. Why is there such inequality at the Ka'aba?

46
There are hundreds of cleaners at the Ka'aba who regularly clean away pigeon droppings. If the Masjid al-
Haram is truly holy, why does Allah allow birds to defile it?

Marriage

Why are men permitted to have four wives[91] but women are only allowed one husband?

Why is having four wives permitted but having five wives is forbidden?

Why do many Muslim women disagree with their husband getting a second wife even though Allah has
allowed up to four wives?

Why does Allah allow[92] and even encourage (through Muhammad's example)[93] marriage between
cousins? Does he not know it causes genetic disorders[94][95] in offspring?

Do you think its right that a man can divorce for any reason (by pronounces "talaq" three times)[96] but a
woman has to plead her case before a judge?

Adultery

Fifty percent of men worldwide have had extra-marital sex. So, in theory, do half the men on earth
deserve to be stoned or lashed?

Does Allah really want the children of adulterers to grow up without their parents because they need to be
executed?

Does Allah really think public whipping is the most enlightened way to deal with those who have sex
before marriage?

Instead of the outdated and unreliable method of four witnesses to adultery, why not just use DNA
samples which non-Muslims invented?

Messengers

Prophet Muhammad

How do you know that the angel Muhammad was talking to was from Allah and was not Satan himself?

Michael H. Hart, the Jewish American author of "The 100: A Ranking of the Most Influential Persons in
History", claims the 2 reasons he decided Muhammad deserved the number 1 spot was because of his
success as a warlord,[97] and because he himself wrote the Qur'an and made-up all of Islam's theology
and laws.[98] Do you agree with these claims? If not, do you still feel proud of his placing?

Do you think it’s okay that Muhammad beheaded a whole tribe (banu qurayza)[99] as if they were all
guilty? Is it morally acceptable that even kids with traces of pubic hair[100][101] were killed?

Why do some of you condemn an ordinary person for engaging in pedophilia, but when your prophet
does it,[102] you make up excuses and even defend his actions?

47
Why does Muhammad's ascension story sound so strikingly similar to Jesus' ascension? Could it have
been a copy-cat story?

Why is the Qur'an full of verses that say "Muhammad is not crazy"?[103][104][105] Why did so many
people accuse Muhammad of being crazy?

Since many of Muhammad's own family members did not believe him,[106] why should we?

How do you know whether or not Muhammad suffered from schizophrenia, narcissism, or Attention-
deficit hyperactivity disorder?

If Muhammad was illiterate, why does Sahih Hadith such as Bukhari say he used to write letters?[107]

The most authentic hadith collections, like Sahih Bukhari,[108][109] Sahih Muslim,[110][111] and Abu
Dawud[112][113] confirm that Muhammad fornicated with a 9 year old. So does Tabari.[114][115] So
why do some Muslims ignore or deny this?

In Islam, Muhammad is given the honor of being the uswa hasana. He is viewed as "the perfect model of
conduct for all Muslims," and Allah asserts his morality as being “sublime”.[116] So what crime exactly
has Osama bin Laden committed which Muhammad did not?

Unlike Muhammad,[102] Osama bin Laden is not a known pedophile. Doesn't this mean that the world's
most notorious terrorist is in fact a more moral man than the founder of Islam?

Jesus Christ

The Qur'an claims the New Testament is a book given to Jesus (Qur'an 5.46). However, in reality, it
consists of books by Jesus' followers. Why make such an obvious error?

When Allah fooled the Jews (and eventually the Christians) into thinking Jesus was crucified on the
cross,[117] was he being a Deceiver?

Why did Allah wait 600 years to tell the Christians and Jews that Jesus did not really die on the cross?

Instead of simply saying 'Jesus didn't get resurrected', why did Allah not prove Jesus was not resurrected
to avoid more than two billion mislead Christians?

According to Muslims, Jesus never said he was the son of God. So why is "son of Mary" explicitly added
whenever anyone addresses him?[118][119][120][121][122] Are they telling Jesus something he doesn't
already know?

Natural Disasters

Why does Allah mostly target Muslim majority countries[123] in major earthquakes? If this is a test of
faith, doesn't the indiscriminate killing of innocent women and children make him unworthy of worship?

While non-Muslims provide most of the aid after a natural disaster, Allah does nothing. Does he abandon
his people on purpose and wish to humiliate them?

48
Why doesn't Allah prevent Mosques from being desecrated during earthquakes in Muslim countries?

Allah tells you not to take non-Muslims as “friends and protectors”.[124][125][126] So why do Muslims
accept aid from non-Muslims?

Kashmir is divided between India, Pakistan, and China. Why did Allah destroy the Pakistan-controlled
part of Kashmir[127] rather than the Hindu and Buddhist majority regions in the 2005 earthquake?

Prophecy

Why do you deny the prophecies of Mirza Ghulam Ahmed, Bahá'u'lláh, and Rashad Khalifa?

Islam makes many prophecies about the end of times, but why are none of the modern technologies
prophecized?

How much of a god is Allah if he sent 128,000 failed prophets before sending us Muhammad with a final
message?

People such as Nostradamus,[128] Isaac Newton,[129] and Einstein[130] had many prophecies so were
they divinely inspired too?

Rules & Rituals

Why can't you simply say in your head "thanks Allah" instead of praying to Allah with gestures that don't
make any sense?

Why would Allah care about which foot[131] we enter the toilet with, and why does he care about which
shoe we put on first?

Why does Allah care whether you use even or odd numbers of toilet paper or stones[132][133] in the loo?

Why would an omnipotent deity care which hand[134] you use to eat?

Why does Allah care whether or not you sleep on your stomach?

Why does Allah want you to trim your mustache and grow your beard?[135][136] Why is he preoccupied
with such trivial things?

Why in Islam is it forbidden to touch a dog but not a rat, when rats are much more dirty?

Why does Allah recommend you to dye your hair?[137] Why on earth would an omnipotent deity care
what color your hair is?

Why does Allah forbid silk for men?[138] Why does he care what clothing material you have on?

Why does Allah care what type of clothes (i.e. the ihram) you wear when going on Hajj?

49
Science

If there truly is science in the Qur'an, why didn't Maurice Bucaille[139] convert to Islam?

Other religions claim to have scientific miracles too, so wouldn't this mean that the Islamic argument is
void?

Why do alleged claims of compatibility between the Qur'an and science only come after the scientific
discovery is made?

If Muslims trust Muhammad, why not use his recommended medicines (mentioned in numerous sahih
hadith) such as camel urine[140][141] rather than western products?

Muhammad said if you eat seven dates every morning, no poison can harm you.[142][143] Does that
include protection against Anthrax, Arsenic and Cyanide?

If the Qur'an and Hadith are full of science (as Muslims claim) why did the owners of these scriptures not
invent computers, TVs, spaceships, helicopters, ipods, satellites, birth control pills, vaccination for
smallpox, telephones, radios, light bulbs, microchips, CDs, playstations, refrigerators, microwaves,
stainless steel, plastic, x-rays, polio-vaccine, anti-biotics, heart-transplants, DNA studies etc?

Most claims of scientific achievements made by followers of Islam during the so-called "Golden Age"
(for example; all 20 inventions mentioned by Paul Vallely) have been either refuted or shown to have
been greatly exaggerated. How do you feel about that?

Why doesn't Allah find a way to refute human evolution?

Muhammad said that black cumin cures all diseases except death.[144][145] Can it cure AIDS, Polio,
Diabetes and Bird Flu among many others?

Scriptures

Bible

Why do you claim the Bible is corrupt but at the same time proclaim Muhammad is mentioned in the
Bible?

If you believe only parts of the Bible have been corrupted, how do you differentiate between the good and
the bad? Don't you think arbitrarily choosing whatever verses suit your argument is intellectually
dishonest?

The Qur'an never says the physical scriptures of the previous revelations were corrupted, only their
interpretations. So why does the Qur'an contradicts the message of the Bible?

Early Islamic scholars such as Ibn al-Layth, Ibn Rabban, Ibn Qutayba, Al-Ya'qubi, Al-Tabari, Al-
Baqillani, Al-Mas'udi, and Al-Bukhari[146][147] confirm that the Taurat and Injil were not physically
corrupted. So why is belief to the contrary so prevalent among today’s Muslims?

50
Why did Allah not (as most Muslims claim) protect Christianity or Judaism from "corruption"? If he
couldn't get it right the first two times, why is Islam any different?

If the Taurat and Injil were "perfect" and agreed with today’s Qur'an but are now corrupted, then why did
Allah declare "today I have perfected your religion"?[148] Were the previous revelations sent on other
days not perfect?

If you believe previous scriptures were corrupted because Allah was "testing" humans or he expected
humans to look after their scriptures, doesn't that negate his omnipotence?

Qur’an

Why does Allah prefer sending scriptures to desert regions of the world?

Why does the Qur'an only speak about religions which were prevalent in Arabia at the time of its
revelation? Why are there no Dharmic or Taoic religions mentioned?

According to many Muslims, literary excellence (of the Qur’an) proves divine inspiration, so was
Shakespeare or Virgil divinely inspired too?

Why does the Qur'an discuss extinct religions such as Sabians,[149] while ignoring major religions such
as Hinduism?

Caliph Uthman had all different copies of the Qur'an destroyed,[150] so how do you know that his
version is the correct one?

Muslims claim no-one can produce a single chapter like the Qur'an, but is there anything extraordinary,
for example, about chapter 108[151] and its three short ayahs?

Muslims do not know what the Qur'an verse "Alif Lam Mim" means. So what was the point of putting it
in the Qur'an?

The earliest found Qur'an did not have diacritical marks,[152] so how can you say the Qur'an is
uncorrupted?

Is it possible to open a random page in the Qur'an and not find a verse of violence in there?

If Allah knows everything, why did he make the Qur'an so ambiguous? Did he want Muslims to spend
their spare time trying to figure out its meanings?

Why does the Qur'an repeat the same things over and over and over? Wouldn’t the space have been better
filled by covering fundamental Muslim beliefs such as the Five Pillars or circumcision, neither of which
are mentioned in the Qur’an?

The Qur'an[153] claims Satan misleads Muslims - so how can we trust Islamic scholars, or indeed any
Muslim?

The Qur'an says faces will turn black if the person is a sinner, and the face will turn white if the person is
not.[154][155] In the light of this, what will happen to black people?

51
Islamic sources,[156][157] including Sahih Hadith,[158] confirm that Muhammad and the early Muslims
were fooled by Satan who produced a counterfeit Qur'anic verse that was indistinguishable from the real
thing (i.e. the "Satanic Verses" incident). Taking verse 2:23[159] with its "Surah like it" challenge into
consideration, isn't the Qur'an discredited by its own criteria?

Sex

A Muslim male is allowed to have sex with up to four wives,[91] his concubines, his slaves,[160][161]
and with POW.[162] How do you feel about your religion permitting men to practice pre-marital sex,
adultery, rape, and polygamy? Do you think any of this is moral?

Does Allah really want homosexuals to be put to death[163][164][165] for expressing what they feel,
often against what they wish they felt?

Muslim men are allowed to practice al-'Azl (withdrawing the penis before ejaculation during sexual
intercourse) with female slaves and POW.[166][162] What about doing this with male slaves?

Shari’ah

If people truly have free will why does the Islamic Shari'ah prevent people from executing it?

Why is listening to music under most circumstances forbidden in Islam?[167][168][169] Or why can
Muslims not agree on its permissibility? Isn't Islam supposed to be clear?

People date in order to find out the character of a possible spouse. So why does Allah forbid dating?

Why has Allah forbidden taking pictures,[170][171] and why do so many Muslims ignore this command?

Why is talking to the non-mahram opposite gender forbidden according to Islam?

Why according to Islam should dogs[172] (especially black ones)[173][174] be killed?

Why did Allah forbid the playing of chess[175][176] and masturbation? Aren't these things healthy?

Why does Allah want Muslims (if not the entire world) to follow 7th[177] century Shari'ah law?

Women

If nikah (Islamic "marriage") literally means "sexual

intercourse"[178][179][180][181][182][183][184][185][186][187][188][189][190] and the mahr is
payment for nikah, what does that make all Muslim women?

Women are not permitted to practice polygamy, men are.[91] Women are not permitted to have have pre-
marital/extra-marital sex with slaves and POW,[191] men are. Women are not permitted to beat their
marital partners, men are.[192] A male inherits twice that of a female[193] And the testimony of a women
in court is worth half that of a man's testimony.[194] Considering these rules set out by the Qur'an, how
can you possibly claim Islam stands for equality between the sexes?

Why can a woman on her period[195] not touch the Qur'an?

52
A woman cannot pray to her creator for a quarter of the time because she is "dirty".[195] How do you feel
about that?

It has been recorded in a sahih hadith that Muhammad said a woman should suckle a grown man in order
to stay in the same house alone.[196] Is that good advice?

Hijab

If Hijab and niqab is (Islamically) good for society, why are there so many homosexuals in the Arabian
peninsula?

Why do Muslim apologists claim the hijab is only cultural when critics point out that it is oppressive to
women, but then claim it is a religious obligation when governments attempt to ban it?

If women observing hijab is deemed by Islamic logic necessary to prevent a woman arousing lust in a
man, why are men also not enjoined to wear a burqa to prevent women and homosexuals from lusting
after them?

Miscellaneous

Would you accept your husband's right hand possessions (sex slaves) in your home?

Why doesn't the Qur'an actually say there are 5 declarations of faith? Did Muslims make these things up?

In the 7th century some Arab guy flew on a winged horse to Heaven and was told by God everyone
needed to bow towards a cubical in the Saudi desert 5 times. Why should we believe this?

Why does Allah love sneezing but hate yawning?[197] Didn't he know germs are spread via sneezing,
while the body gets more oxygen when it yawns?

Why did Allah turn Sabbath breakers[198][199][200] into monkeys and pigs?

Muhammad said that anyone who knows the 99 names of Allah will go to Heaven[201]. Does this apply
to non-Muslims who believe Muhammad was a warmongering fraud and a pedophile?

Why did Muhammad[202] change Qiblah?

Why does Allah not accept[203][204] the prayer of someone who farts?

Muslims have to look down when they pray, because looking up towards "Heaven" during prayer will
make them go blind.[205][206] Have you or anyone ever witnessed this happening?

How come all the Islamic messengers of the Qur'an come from the Middle East? There are still unreached
Indigenous people today in Latin America, Africa, Asia and Oceania - is it fair Allah ignores them?

Before reading and writing were invented (5000BC), what basis did Allah use to judge the people who
died?

53
Fatimah was born 5 years after First Revelation according to Shia sources. Muhammad married Khadijah
when he was 25 and she was 40. Muhammad claimed prophet hood when he was 40, therefore Khadijah
would have been 60 when she gave birth to Fatimah. Isn't this a miracle?

Do you think it's appropriate that slave murderers are custodians of the two holy mosques?[207]

Why did Allah make the Islamic holy day Friday, the Jewish holy day Saturday, and the Christian holy
day Sunday?

There are many monotheistic religions before Islam (such as Judaism, Christianity and Zoroastrianism),
and after Islam (such as Yazdânism and Sikhism), so what is wrong with them specifically?

Muhammad's father was named Abdallah (meaning Allah's slave). Since Muhammad's father was a
pagan, aren't you simply following a modified pagan religion?

Pigs, which are in the family Suidae are haaram. Does this prohibition also include the unrelated New
World animals such as the Javelina, in the family Peccary? Does this also include related animals such as
the Hippos which are in neither family?

Questions for Islamic Sects

Large mainstream sects that are partially accepted by one another.

Sunnis

Why didn't Muhammad appoint a leader before his death to avoid Shi'ites and other sects splitting up
from Sunnis?

Why do some of you try to distance yourself from Salafis (or "Wahhabis") in front of non-Muslims, when
they are the most pious Sunni Muslims? Are you ashamed of the Salaf (first 3 generations of Muslims)?

Why do you criticize Shi'ites for Mut'ah when Sunnis practice Misyar which is essentially the same thing?

If Shi'ites are wrong, why did Allah allow Ali and his Shi'ite army to defeat the Sunnis at three separate
battles of Bassorah, Siffin and Nahrawan?

Shi'ites

If Allah wanted Ali to be the substitute after Muhammad, why did he fail in his plan?

Why do some of you slice children's foreheads with a blade on Ashura? Isn't this child abuse?

Questions for Non-Islamic Sects

Sects/cults that call themselves "Muslim" but are considered "outside the fold of Islam" due to being as
different to Islam as Christianity or Judaism.

54
Ahmadis

Which death is more humiliating for a prophet of Islam; being crucified or dying of diarrhea in a public
toilet?

Why do you claim there are 200 million of you when in reality there are only 10 million Ahmadis
worldwide?

Considering Ahmadis believe only they are true Muslims, does it surprise you that you've been declared
non-Muslims by Muslims the world-over?

Baha'is

Two alternative Baha'i organizations have been sued by the Baha'i Faith organization for using the word
"Baha'i" to describe their beliefs. That's like the Catholic Church suing Protestants for calling themselves
"Christians". Do you agree that this makes your faith look ridiculous and petty?

You believe that eventually all people and nations should come under the theocratic rule of the infallibly
inspired Baha'i Universal House of Justice. How is this any different than the Caliphate and Shari'ah?

In the Kitáb-i-Aqdas (Most Holy Book) Baha'u'llah limits the number of wives to 2, but he had 3 wives.
Why believe in such a hypocrite?

Bahá'u'lláh was a polygamist who allowed men to have up to 2 wives, so why is polygamy forbidden by
Baha'i law?

In the Kitáb-i-Aqdas (Most Holy Book) Baha'u'llah commands that a thief should have a visible mark put
on his forehead after the third offense. Why do you consider this man to be the greatest Manifestation of
God?

In the Kitáb-i-Aqdas (Most Holy Book) sodomy is forbidden. Why is this?

Being such a new faith, you'd expect it to incorporate many liberal ideals. So why are homosexual
relationships forbidden and homosexuality seen as a handicap that should be treated? Was Baha'u'llah a
homophobe?

Abdu'l Baha and Shoghi Effendi are both infallible, so why can't they decide if Confucius was or was not
a Manifestation?

You believe all the greatest faiths founded by Manifestations differ only in non-essential aspects of their
doctrines. Even a cursory glance at the doctrines of the major world religions will tell you this is false. So
why do you believe this?

If Baha'u'llah is the apex of all previous Manifestations, why can't he walk on water or split the moon?

According to your faith, each Manifestation is more perfect than the previous one, but do you honestly
believe Muhammad's teachings are superior to Christ's or Buddha's?

55
Why do you think Muhammad was so great, when his followers are killing you? Doesn't this suggest that
there's something wrong with his teachings?

Buddha was a monotheist and a prophet?

You believe Manifestations are all sinless. Moses, Abraham and others would disagree. Who are we to
believe; them or your obscure beliefs?

In "Baha'u'llah and the New Era" (official Baha'i text) Abdu'l Baha ("Slave of Baha", the infallible guide
and eldest son of Baha'u'llah) stated that the Kingdom of God would be established on earth by 1957.
Where is it, and why has this statement been removed from the 1970 republication?

Bab declared Mirza Yahya (Baha'u'llah's brother) as his successor and presented Baha'u'llah as an
inferior. Why do Baha'is suppress this fact?

If Baha'is are so peaceful, why was the faith founded on violence and assassinations between supporters
of Mirza Yahya and Baha'u'llah?

You believe Christianity was perverted during the first century (as per Shoghi Effendi's claim). Isn't this
hypocritical coming from a faith that suppresses source materials and revises the writings of deceased
authors in futile attempts to make your beliefs match historical reality?

Abdu'l Baha "excommunicated" practically all his closest relatives and deprived them of their income
from Baha'u'llah's estate after his fathers death. Do you agree that your infallible guide was a cruel and
heartless individual?

Based on the example set by the infallible Abdu'l Baha, Covenant-breakers (heretics and apostates) are
often treated unkindly and ostracized by other Baha'is. So what makes your faith any better than
mainstream Islam?

Qur'anists

Why do you deny the hadith? Is it because you are ashamed of your prophet?

Does it bother you that even without the hadith, the Qur'an sanctions pedophilia, domestic abuse, and
many other crimes? Shouldn't you embrace your apostasy and get rid of the Qur'an?

Why do some of you accept the hadiths that make Muhammad look good and reject the ones that make
him look bad? Do you enjoy being intellectually dishonest?

The historical evidence for Muhammad is found in the hadith and sirat. If you do not accept these sources,
how do you know your prophet ever existed?

If you reject the hadith, you lose the whole context and order of the Qur'anic revelations. So is there no
compulsion in religion or do you have to slay the idolaters wherever you find them?

Why do you believe the Qur'an is the uncorrupted word of God, when the narrators of corrupted hadith
are the same people who passed down the Qur'an?

56
The Qur'an never explains how to offer salat. Who taught you how to pray?

The Qur'an says there should be 3 daily prayers. Who told you to pray 5 times?

The Qur'an mentions Abu Lahab. Without referencing "corrupted" hadith, please tell us who is he and
why does Allah hate him?

Is it upsetting knowing that most Muslims think you follow an obscure cult and that you're a non-
Muslim?

One can be a Muslim their entire life without ever meeting a "Qur'anist". So why are there so many of
you on the net?

Why accuse the Sunnis and Shi'ites, who've been following hadith for 1000+ years, of innovation, when
it's you who's the innovator?

What did Muhammad look like? How many wives did he have and what were their names? What were
the names of his children? How old was he when he first received his prophethood? When and how did he
die? Do you even know anything about your prophet?

Why do you accept the revelations given to someone who you know nothing about?

Did you know that Rashad Khalifa was a lying pedophile and rapist?

If you don't accept the history behind the compilation of the Qur'an, what makes it different from any
other poorly written Medieval text? How do you know that (like The True Furqan) it's not an old parody?

57
Common Human Values among Followers of Religions

Submitted by Zulfaqar Ali Falahi Alig To Conference On “Dialogue, A Common Human Bond "<<
Sponsored by Muslim World League Taipei – Taiwan Rabi'I 18 and 19, 1432H

Dialogue, A Common Human Bond

Abstract

There has been an endless series throughout history of speeches, discussions and writings on ethical
values but have they had any significant impact? Given such flood of words, one may rightly wonder why
all the values and principles thus enumerated, voted upon and proclaimed have so little effect on the
behaviour of people and nations and why there exists such a bay between words and real life. In societies
threatened with breaking up, human beings, rootless and pulled in all directions, are searching for
common values and compatible visions of the future. The problem can be recognized, or effectively
formulated, only by analysing the values involved, and the apparent threat to them, are stated. The values
that have been the thread of classic social analysis are freedom and reason. In our various religious and
philosophical traditions to emphasize those universal spiritual values that all these traditions share, for
example, truth, justice, modesty, compassion and peace. By emphasizing these common values, we will,
in the same effort, be building bridges among the different communities. Freedom, justice, solidarity, is
neither western nor eastern values; they are absolute universal. In fact, they stem from belief in a superior
moral force—God. Loyalty to these values transcends loyalty to particular ethnic groups, governments or
nations. This should be astonishing news to Indonesians, Malaysians, Urdu, Punjabi, and Persians who
have used the Arabic word “Haq” the Hindi and Bengali who have their adhikar and the Sanskrit svetve,
the Thais their sitthi, the Koreans their kooahri, and the Filipinos their karapatan—all mean "rights." The
struggle for human rights clearly takes different forms within different cultures, even within the different
cultures of Asia. Chinese culture has traditionally been shaped by Confucian, Taoist and Buddhist views
of life. Within the formulation of the ideal of harmony and unity, the issue of human rights cannot obtain
the status of an independent and genuine problem, because the relations among men are only a step
toward a much higher goal of the harmony of all beings. Marxist practices were attacked, but socialism
was understood basically democratic. Socialism in its original sense should first insure equal rights for
individuals in their livelihood. These rights can be realized only through free organization and
coordination with democratic politics. However, human rights are proclaimed as inherent truths but they
are commonly violated. Yet they are central both to the history and development of each society and
general welfare of its members. In almost all the countries of Asia, old beliefs, institutions and social
practices structure the everyday life of the people under the thin layer of the legacy of colonialism which
brought about, among other things, the modern and legalistic idea of human rights. The purpose of
dialogue, is not converting others or to have a polemical debate among theologians, nor is it about
creating a new religion or amalgamating all religions into one – it is simply for mutual understanding and
building good relations with others.

Traits of an Upright Personality in religions----Personal character traits are the attitudes one has toward
his activities and challenges. Most of these traits are established through training and beliefs. Character
and human dignity are strongly connected with a firm belief in the following; That man is not merely his
body, but has also a Personality whose integration is life's real purpose; That as there are laws for the
development of Body, likewise there are laws for the integration of Personality with body, called

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permanent values; That permanent values cannot be discovered by human intellect but have been revealed
by God the Creator; That every action leaves a permanent impression on the doer's Personality. Therefore
for a belief in permanent values the following pre-requisites are essential;

(1) That the universe has been created with a purpose, the purpose being provision of means for
helping human self to achieve its destiny.

(2) That human self is a permanent reality; which is permanently spiritual, as it has a permanent life of its
own not identical with the changes of the material organism with which anyway it is connected; and that
the acts of the man really proceed from and express the nature or character of the self.

(3)That man's present actions affect his future, i.e. his tomorrow because there is continuity in life. One,
who sees nothing beyond present life, will be after present gains. Because of their importance, as means
for forming character, can be realized only when one believes life to be permanent and continuous i.e.
after death.

(4)That there must be belief in God because an absolute Moral Law or moral ideal cannot exist in material
things, it can exist only in a Mind from which all Reality is derived. According to the Holy Qura’n, the
guide for all mankind, Faith (Eiman) and Character (Akhlaaq) are inseparable; the Holy Book never
misses to precede “amelu as salehat” (do good deeds) with “al lazeena amanu” (those who have faith).

Let us now, analyze the traits in various religions and cultures.

1. Traits of an Upright Personality Confucianism---The term "Jūnzǐ" is a term crucial to classical

Confucianism. Literally meaning "son of a ruler", "prince", or "noble", the ideal of a "gentleman," "proper
man," or "perfect man" is that for which Confucianism exhorts all people to strive. A brief description of
the "perfect man" is one who "combines the qualities of saint, scholar, and gentleman". A hereditary
elitism was bound up with the concept, and gentlemen were expected to act as moral guides to the rest of
society. They were to:

(1) cultivate themselves morally;

(2) participate in the correct performance of ritual;

(3) show filial piety and loyalty where these are due; and

(4) cultivate humaneness;

The great exemplar of the perfect gentleman is Confucius himself. Perhaps the greatest tragedy of his life
was that he was never awarded the high official position which he desired, from which he wished to
demonstrate the general well-being that would result if humane persons ruled and administered the state.
The opposite of the Jūnzǐ was the Xiǎorén literally "small person" or "petty person." Like English
"small", the word in this context in Chinese can mean petty in mind and heart, narrowly self-interested,
greedy, superficial, and materialistic. As a foundation for the life of perfect goodness, Confucius insisted
chiefly on the four virtues; sincerity, benevolence, filial piety, and propriety.

1. Traits of an Upright Personality Taoism

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The beliefs and values underlying this religion extend far beyond the formal aspects. Many Chinese today
exhibit “Taoist” characteristics apart from these institutional forms. Most Chinese are “Taoist” to one
degree or another, perhaps even unaware of the religious origins of their thinking and habits. The Taoistic
strains of everyday life can be summarized as follows:

(5) the sense that reality extends beyond the observable realm, and includes spiritual power that has
physical effects and manifestations but is not limited to the physical world;

(6) the belief in harmony, not only among persons, but between persons, the natural world, and the
cosmos;

(7) the practice of meditation and physical exercises that emphasize the unity of an individual’s
psychological, emotional, physical, and spiritual identity; and

(8) the belief that internal and external harmony has practical benefits, from social welfare to
individual health and durability;

Most Chinese today, even after a century of Western influence except half a century of Communist rule,
would consider these things “common sense,” and while the institutional forms of Sect Taoism is now
possibly temporarily, in secrete “Taoism” as an approach to life is still very much alive.

3. 1.Traits of an Upright Personality in Buddhism

Personality in Buddhism means the characteristics that are specific to an individual. These characteristics
are manifested by good and bad behaviors through body, speech, and mind. Personality is here divided
into two categories: Implicit Personality and Explicit Personality, Implicit Personality is described as the
characteristics of an individual who has nutritious and harmful mental conducts. Where as Explicit
Personality is described as the characteristics of an individual who has nutritious and harmful behaviors
through body and speech shown in outward appearances. In other words there are two factors of
personality development. Buddhism took into account both factors in dealing with personality
development. Internal factor is the mind that is analytical, reasonable, and rightful, while external one is
described as having good friends who give advices and warnings. Good factors are important in
supporting the development of personality in each age of life, while bad factors tend to be faults and
destructive in the development of personality. The improvement of internal characteristics is emphasized
as it led to the enlightenment of the ultimate goal of Buddhism, Nibbana meaning to lead the highest goal
that is total eradication of sufferings.

4. 1.Traits of an Upright Personality in Hinduism

Rig Veda pronounces, "Ekam sat Vibudah Bahuda Vadanti" Truth is only one but wise men refer to it
with various names. “ye yatha mam prapadyantem, tams tathaiva bhajamy aham, mama
vartmanuvartante, manusyah partha sarvasah” Bhagvadgita verses 4-11. This means; “as all surrender
unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Partha.
Whatsoever the way people worship me, I oblige them in the same way they worship me. People tread my
path from different ways.” This sloka clearly identifies that God is one. According to the above sloka
(verse) beauty lies in eyes of the beholder. Srusti depends on Drusti ! If you Say Acharya Devo Bhava,
God is very much present in your Guru. Automatically the knowledge transcends from Guru to you. If

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you imagine your favorite God in a mere stone, yes! He is right there to take care of your needs. If you
remove the unwanted material from the stone, Idol of your choice is right there. That is why Mahatma
always used to chant – "Raghupati Raaghava Raajaa Raam, Patiita Paavana Sita Ram, Ishwara Allah tere
naam, saba ko sanmati te Bhagavan" . For him God is only one. Ekam Sat! So why hate each other in the
name of religion. All religions ultimately teach humanity and kindness to all beings. A person who
understands the essence of religion sees God in every living being and a showers love on them and treats
them with kindness (Avyaja Karuna). We have to develop religious tolerance. World is a small village.
This is meant for personality development. Memorizing the above Sloka along with meaning and
understanding the essence and implementing it in daily life is highly recommended.

5. 1.Traits of an Upright Personality in Islam

People inhabiting different countries might follow different ways of life but, according to the Holy
Qura’n, human values are the same and unchangeable anywhere. Human intellect is not given to
determine such values. Human intellect is essentially individualistic in character. It is Revelation alone
which gives abiding universal values. These values are preserved in the Holy Qura’n, the code of life for
mankind in all climes and ages. Qura’nic values are Permanent Values of life and provide a universal
standard of character which in Qura’nic terminology is Taqwa. Islam prescribes certain manners and traits
for every Muslim to decorate the character. Some of these are:

Truthfulness: ‘Abdullah Bin Mas’ud narrated that the Prophet (peace be upon him) said, “It is obligatory
for you to tell the truth, for truth leads to virtue and virtue leads to Paradise…and beware of telling of a lie
for telling of a lie leads to obscenity and obscenity leads to Hell-Fire...” [Sahih Al-Bukhari and Sahih
Muslim] Hence, truthfulness is a praiseworthy virtue and people should adhere to it. They should not say
that, “The conditions forced me to avoid speaking the truth”, since truth is salvation and this is borne by
experience as well. Similarly, telling lies is forbidden by consensus of Muslim, save a few exceptions like
trying to resolve hostile parties, false appreciation etc for one’s wife to endear her heart etc. However,
generally telling lies is prohibited. Allah said: “And on the Day of Resurrection you will see those who
told lie against Allah their faces will be black. Is there not in Hell an abode for the arrogant ones?” [Al-
Zumar 39:60]. Trustworthiness (Amanah): An obligatory quality of character is trustworthiness and being
untrustworthy and unfaithful is forbidden (haram). Deceiving Muslims, cheating them and not returning
what they entrusted you with or lent to you is forbidden by the Qur’an, Sunnah and the consensus of
Muslim scholars. Allah says, “Verily! Allah commands that you should render back the trusts to those, to
whom they are due” [Al-Nisa 4:58] It is obligatory to discharge this trust and duty which Islam entrusts to
a Muslim: prayers (salah) are a trust, Saum (fast) is a trust, Ghusl (ritual bath) after ritual impurity
(janabah) is a trust. Hence it is not permissible for a Muslim to betray this trust in any case.

Purity and Chastity: A person should be pure in everything that the word pure can be applied to. He
should have a pure, unpolluted heart so that it does not contain envy or spite. He should have a pure
tongue which does not speak unjustly about anyone and does not attack his honor. He should also not be
boisterous and rowdy in the markets. He should be pure from all things forbidden by Islam. The most
obvious form of purity is chastity, i.e. not having sexual relations except with whom a Muslim is lawfully
permitted to have them.

Modesty (Haya): As the Prophet (peace be upon him) said, “Modesty brings forth nothing but goodness.”
[Sahih Muslim] And it is also authentically reported that the Prophet said, “of the sayings of the early

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Prophets which the people have got is: If you don't feel ashamed do whatever you like.” [Sahih Al-
Bukhari] So, modesty does not bring forth anything except goodness, is a trait which should adorn and
perfect the character of every Muslim.

Bravery: Cowardice is a condemnable trait, from which the Prophet (peace be upon him) sought Refuge
from Allah [Sahih Al-Bukhari] and every Muslim too should seek Allah’s Refuge from it. On the
contrary, every Muslim should adorn his character with bravery and courageousness. Islam prescribes
Muslim ever should be brave, courageous, stand up and speak out for the truth. He should be brave in the
battlefield.

Generosity: every Muslim should be generous and should spend what he is required to as long as it does
not harm him or become too cumbersome for him. So parsimony is a condemnable trait Fulfilling
promises and pacts: Allah says, “O you who believe! Fulfill (your) obligations” [Al-Maidah 5:1] Hence, a
Muslim must always fulfill his obligations to others and the pacts or promises he made to them. He must
fulfill all that the agreement entails. Avoidance of all that Allah forbade: A Muslim should always stay
away from whatever Islam prohibited and avoid committing it whether alone or openly in front of other
people. No doubt, committing sins openly is a more serious offence, as the Prophet (peace be upon him)
said, “All the sins of my followers will be forgiven except those of the Mujahirin those who commit a sin
openly or disclose their sins to the people.” [Sahih Al-Bukhari]

Good neighbourliness: There are many rights to which a neighbour is entitled to. He has the right as a
brother in Islam and as a neighbour. If he also happens to be a relative, he also has the right of kinship.
The Prophet (peace be upon him) said, “Gabriel continued to recommend me about treating the
neighbour’s kindly and politely so much so that I thought he would order me to make them as my heirs.”
[Sahih Al-Bukhari]. Once, he said "By Allah, he does not believe! By Allah, he does not believe! By
Allah, he does not believe!" It was asked, "Who is that, O Allah's Apostle?" He replied, "The person
whose neighbour does not feel safe from his evil." [Sahih Al-Bukhari] Hence, a person should be good to
his neighbour and should not harm them in any way. Helping needy persons: Helping a worker who does
his job for you or doing it for him is a good trait. This is one of the best deeds. Similarly a blind man who
needs a guide, to the mosque, shops, to his workplace or wherever else he needs to go unless it is not
difficult for you and does not affect your job. People needing help should be helped according to one’s
ability. Witness of justice: Justice depends mainly on evidence. Qura’n says; “O believers, if you are
called upon to give evidence, do not appear as a witness on behalf of either party, but for Allah. Be
truthful in giving evidence even though it be against your own-selves or your parents and kin-folk,
whether the party concerned be rich or poor. Allah Almighty safeguards the interests of both parties. Do
not follow your own inclinations lest you should swerve from justice. Do not foist your statements nor
show aversion to appearing as a witness. Allah Almighty is well aware of what you do.” Surah Nisaa 4:
Verse 135

2.Human Relationships in Multi-Faith societies

The 20th century brought enormous changes all around the world. Through technological changes in
transport and communications and the movement of people and ideas from one end of the earth to
another, the world has become a smaller place: a global village. The aim of this dialogue is to establish a
good connection between theory and practice. At a theoretical level there is a lot of discussion about the
new plural societies and about cultural and religious plurality in school. On the one hand we have racism,

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hatred, the idea of “we” and “the other”; on the other hand values like knowledge, understanding, respect,
tolerance and dialogue are promoted. Unity and diversity, is expressed by the slogan “Unity in Diversity”.
All societies have to deal seriously with new challenges of plurality, emerging from the new social and
political situation, to build a nation of unity as well as diversity and tolerance. There are two
fundamentally different ways of dealing with cultural and religious plurality. One option is to divide the
world into the dichotomy “we and the other”. At all times in history people seem to have had an
inclination to identify some sort of “Other”. Who those others are, varies. We all know the examples:
Christians and Heathens, Blacks and Whites, men and women, Europeans and Arabs. After the cold war
period the Arabs and the Muslim World once again became the “Other” in the Western eyes. And after
September 11th the perception of the Muslim as the “Other” was confirmed. Unfortunately this century
also witnessed world wars, the like of which we have never seen before. The narrow nationalisms and
racism that led to those wars are not something that any right minded person wants to go back to. Despite
this there is the other option, finding another way of dealing with plurality. Instead of dichotomising the
world, from the very beginning children should learn to appreciate diversity and fight for equality. In the
multicultural classroom the discovery of diversity among equals could turn out to be a fascinating journey
into the religious practice and world views of their classmates. These days’ countries are more diverse
than they were before. For some of us, this diversity represents an opportunity to learn, to change, or to
develop ourselves freely; but society also seems to be fractured. We live side by side with our neighbors’
but we may not know each other properly and our ignorance of each other can hurt relationships which
fuels suspicion and mistrust. Clearly we all need to work together to continue to better our society,
integrating the best of our traditions and balancing our individual freedoms with a renewed social
solidarity. It will be appropriate to explain some of the Islamic teachings about living together with
people of different beliefs and backgrounds.

1. 2.Common humanity---The Qur’an teaches that our relationship with each other should start from the
basis that we are all part of the same family; we are all brothers and sisters of one another, we are all the
children of Adam and Eve: “People, We have created you all from a single man and a single woman, and
made you into races and tribes so that you should know one another. The most honored of you to Allah
are the ones most mindful of Him. Allah is all knowing, all aware.” (Qur’an, chapter 49: verse 13).
Everyone is born free and pure, with an inborn capability to know God. (Qur'an 30:30). Everyone has
been created ‘in the best of moulds’ (Qur’an 95:4); God has breathed something of His Spirit into each of
us. (Qur'an 32:9).

2. 2.The origin of Islam----In fact Muslims believe that Islam is not a new religion, but a continuation of
the same teachings of the Prophets before Muhammad, peace be upon them all. “In matters of faith, He
has laid down for you (people) the same commandment that he gave Noah, which we have revealed to
you (Muhammad) and which We enjoined on Abraham and Moses and Jesus: ‘Uphold the submission
and do not divide into factions within it’.” (Qura’n 42:13) Allah sent inspired teachers to different
communities throughout the ages: “We sent a messenger to every community, saying, ‘Worship God and
turn away from false gods’. (Qur'an 16:36)

3. 2.Diversity is unavoidable-----Another central aspect of Islamic teaching about our world is that the
diversity we see around us is a part of God’s plan; it is natural and it is expected. “Had your Lord willed,
all the people on earth would have believed? So can you compel people to believe?” (Qur'an 10:99) To
invite people to what you believe is true should not be a matter of objection, however it is not acceptable

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to force someone to believe it. The Qur’an is clear: “there is no compulsion in matters of religion.”
(2:256) The Qura’n teaches that Allah supports those who not only tolerate, but also protect the freedom
of belief and worship of others. "If God did not repel some people by means of others, many monasteries,
churches, synagogues and mosques, where Allah’s name is much invoked, would have been destroyed".
(Qur'an 22:40).

4. 2.Talking together-----The first step in bringing people together is by talking and getting to know one
another, understanding our differences and discovering our similarities. In the Qur’an, Muslims are called
"invite others to the way of God with wisdom and fair exhortation and discuss only in the most courteous
way” (Qur'an 16:125 Free speech is a fundamental human right and it is only through free speech that the
truth can be known but Muslims are forbidden in the Qur’an from using crude or insulting words about
that which other people hold sacred (Qur'an 6:108). This does not mean that critical discussion is
restricted, but should be in polite manner and informed debate, rooted in common sense. If we are
sincerely to seek a true understanding of each other we must be aware of the false propaganda.

5. 2.Living together-----There is a golden rule that runs through the world’s religions and is a founding
principle of humanism too. It is expressed through a famous saying of the Prophet Muhammad (peace be
upon him): “None of you truly believes until he wishes for his brother what he wishes for himself.”
(Sahih al Bukhari, Sahih Muslim} The explanation of this saying also includes the meaning that, treat
others as you would like to be treated; remembering that we are all brothers and sisters of each other,
regardless of our beliefs or way of life. The Qur’an describes our relationship with upon two bases; justice
(Adl) and compassion (Ehsaan) – compassion being over and above justice. Even where there is enmity,
one must always entertain the hope of better circumstances and improved relationships: “Allah may still
bring about affection between you and your present enemies – Allah is all powerful, Allah is most
forgiving and merciful – and He does not forbid you to deal kindly and justly with anyone who has not
fought you for your faith or driven you out of your homes: Allah loves the just.” (Qur'an 60:7-8)

6. 2.Friendship-----In Islamic ethics, although justice is one’s right, the recommended course of action
when one is wronged is to be patient, to forgive and repel the evil done to oneself by doing good to those
who did it: “Repel evil with what is better and your enemy will become as close as a blossom and valued
friend.” (Qur'an 41:34)

7. 2.Working together-----The Qur’an informs us that the differences in our religious practices should
make us compete with one another in doing good works, co-operating for the benefit of Allah’s creation,
helping each other in goodness and piety: “If Allah had so willed, He would have made you one
community, but He wanted to test you through that which He has given you, so race to do good; you will
all return to Allah and He will make clear to you the matters you differed about.” (Qur'an 5:48)

8. 2.Being faithful-----We all have multiple identities, of beliefs, family, work, or our society. For a
Muslim belonging to a global faith community there is no barrier to uphold the responsibility to their
neighbourhood and nation because the prime principle is based on justice for all. Moreover, faithfulness
to Islamic teachings means an even more honest and active citizenship. A successful multi-faith society
does not require that all faiths need to be kept private and hidden from the public space. “Piety does not
consist in turning your face towards East or West. The truly pious are those who believe in Allah and the
Last Day, in the angels, the Scripture, and the Prophets; who give away some of their wealth, however
much they cherish it, to their relatives, to orphans, the needy, travelers and beggars, and to liberate those

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in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they
make them; who are steadfast in misfortune, adversity and times of danger. These are the ones who are
true, and it is they who are aware of God.” (Qur'an 2:177).

3.Human Rights in Islam and eastern cultures:----East Asia is usually thought to consist of China, Japan,
Korea, Hong Kong, Macau and Taiwan. The dominant influence historically has been China, though in
modern times, cultural exchange has flowed more bi-directionally. Major characteristics of this region
include shared Chinese-derived language characteristics, as well as shared religion, especially Buddhism
and Taoism. There is also a shared social and moral philosophy derived from Confucianism. Apart from
the unifying influence of Confucianism, Buddhism, Chinese characters, and other Chinese Cultural
Influences, there is much diversity between the countries of the region such as different religions, national
costumes, languages, writing systems, cuisines, traditional music and so on. Confucianism, Taoism, Zen
Buddhism and Shinto took shape in this region, particularly in China and Japan. Other religions of Asia
include the Bahá'í Faith, Shamanism practiced in Siberia, and Animism practiced in the eastern parts of
the Indian subcontinent. Today 30% of Muslims live in the South Asian region, mainly in Pakistan, India,
Bangladesh, Nepal and the Maldives. The world's largest single Muslim community (within the bounds of
one nation) is in Indonesia. There are also significant Muslim populations in the Philippines, Brunei,
Malaysia, China, Russia, Iran, Central Asia and West Asia. In the Philippines and East Timor, Roman
Catholicism is the predominant religion. It was introduced by the Spaniards and the Portuguese,
respectively. Practicing Hindu, Buddhist, Islamic or indigenous traditions emphasize their cultural rights
today and complain that international human rights law is dominated by western individualism. Hindus,
who do not generally believe in a Creator, derive rights from social, cultural and religious duties.
Buddhists find rights implied in the obligation to be aware of the interconnectedness of all reality and thus
affirm animal as well as human rights. Jews and Christians affirm that persons have human rights because
they are created in the image of God. This is less true for Protestants than for Catholics, as Protestants
were quick to claim their right of conscience in opposition to the religious hierarchy from which they
were dissenting. Muslims affirm that governments have a responsibility to enforce divine law. In Islam
the people are not sovereign; Allah alone is sovereign. Human rights, therefore, are to be enforced only
insofar as they reflect divine law. Resolutions of the United Nations are not recognized by Muslims as
obligatory, but the rights sanctioned by Allah in scripture are seen as absolute. Be sure that there is a
significant overlap between the rights asserted through international law and the rights affirmed by
Islamic jurisprudence. But where there is a difference, then Islamic law is to be obeyed. Religious support
for human rights among Jews, Christians and Muslims tends to take the form of arguing that modern
ideas of rights are implied in the duties that we have to God and our neighbours, which are revealed in the
ancient scriptures of each community of faith. Equality of rights regardless of race or national origin is a
firm belief within Islam. History has proved Muslims have often been superior at putting this ideal into
practice than Christians.

1. 3.Buddhism and Human Rights-----An analysis of Buddhist affirmations of human rights might begin
in India, the birthplace of Buddhism. For Buddhists the dharma is that universal morality which protects
the weak from the strong, which provides common models, standards, and rules, and which safeguards
the growth of the individual. It is what makes liberty and equality effective. Though self and nature are
different from one another on the relative level, "on the absolute level they are equal and interfused with
one another because of the lack of any fixed, substantial selfhood. For this reason Buddhism, differs
radically from the monotheistic religious traditions. This is the Dhamma (dharma), for the Buddha said:

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"He who sees relational origination sees the Dhamma and he who sees the Dhamma sees relational
origination." Therefore, there is an intimate and vital relationship of the Buddhist norm or Dhamma with
that of human rights. Human rights are an extension of human nature. Thus, in the Buddhist perspective
they flow from right human relations. The common Japanese expression "Okagesama" reflects just this
kind of humble gratitude. Thus, from a Buddhist perspective, human rights need to be grounded in what
today might be described as an ecological view of nature and humanity, and rights need to be conceived
for other forms of life and not just for humans. Despite the conceptual difficulties of justifying human
rights, as central to Buddhist faith, at least some Buddhists find human rights language expressive of their
religious commitment to the Three Refuges: the Buddha, the Dharma, and the Sangha. Buddhists protest
"human rights violations" in China, Tibet, Laos, and Korea. Buddhists join with other members of
religious traditions in conferences concerned with human rights. Buddhists participate in resolutions on
human rights, such as the Seoul Declaration of the Asian Conference on Religion and Peace, which
declared: "Human dignity must be safeguarded by human rights, through which human dignity can be
fully manifested."

2. 3.Hinduism and Human Rights---The caste system can be understood as a reflection of dharma or "the
moral order" in Hindu society, which at its best maintains "equal relationships of mutual economic and
social benefit. Each group respects the rights and dignity of the others." But the reality has very often
been otherwise. Manu's Dharma Sutra, which is considered authoritative in this regard, relates all rights to
duties specified by caste, age, and sex. Traditional rights then are privileges of status and position.
However, for twenty-five hundred years there have been rebellions within the Hindu tradition against its
hierarchical order, and today many Hindus believe Manu's code needs revision. Manu uses the word
adhikara to describe the concept of a just claim or right; however, only Brahmans have such rights. Thus,
deriving a concept of human rights within the Hindu tradition requires turning to the general concept of
duty, or dharma, which is central to the Dharma Sutras. The revolts against traditional Hinduism
reinterpret dharma. For instance, some bhakti groups assert: All humans are equal as God's creation but
are not the same; therefore, all should give and receive according to their own nature. These groups
uphold the idea of following one's own nature (svadharma) as advocated in the Bhagavad-Gita. Raja Ram
Mohan Roy, founder of the Brahmo Samaj movement, advocated equality for all persons regardless of
caste or sex, on the basis that all humans are God's creatures. Rabindranath Tagore is another influential
name in the human-rights movement. The Indian Constitution, largely drafted by B. R. Ambedkar, who
was an untouchable, abolished un-touchability and affirmed individual civil and political rights.
Legislation was even passed to reserve places in government and schools for untouchables. The caste
system itself, however, was left intact. For example, members of the Arya Samaj movement have argued
that the original Vedic teachings are casteless and thus have fashioned a notion of dharma based on
universal, rather than caste-specific, obligations to social values. Gandhi was not advocating "individual
rights" in the Western sense, but rather dharma; "an ethic of community, responsibility and loyalty."
Obviously, modern concepts of human rights are a reflection of Western influence and interfere with
traditional notions of dharma. Yet, some Hindu reformers seek to interpret dharma in ways that support
the notion of human rights. Perhaps this is why the Indian constitution sets forth the major human rights
affirmed in the Universal Declaration without providing any philosophical foundation for them. However,
at the time of India's independence most educated Hindus not only accepted these fundamental rights but
insisted that they expressed age-old Hindu principles.

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3. 3.Christianity and Human Rights-----Today human rights are at the heart of what Christians believe and
affirm as their common faith. All Christians agree that human rights laws are not authoritative merely
because they are laws passed by the state nor because of human beings have rights because they are part
of the natural order, but because they are loved by God. Henry urges Christians to work with all persons
of goodwill in the struggle for a more just world order. Bishop Helmut Frenz of the Evangelical Lutheran
Church in Chile asserts that "Human rights are the social execution of the divine rights. Roman Catholics,
too, assert that human dignity is not merely known in the created order but in "the Christ-event," for "it is
in the meeting of God in the man Jesus Christ that man fully discovers his dignity and the dignity of all
others whom he must love as his neighbors (Luke 10:36, Matt. 5:43-48)." Neither the Bible nor traditional
doctrines refer to human rights directly, but Christians derive human rights from both. They accept as
binding the commandments to love God and to love their neighbors and to keep the Golden Rule. But for
many Christians today, this means supporting human rights. In short, for many Christians not for all,
human rights are central to understanding both the gifts and the demands of the gospel. God has given
human beings dignity and thus calls all peoples to the responsibility of protecting human rights, as the
social conditions necessary for human dignity. For Christians all around the globe, human rights are as
clear as God's creative and redemptive presence.

4. 3.Islam and Human Rights---Islam was the first to recognize basic human rights and almost 14
centuries ago it set up guarantees and safeguards that have only recently been incorporated in universal
declarations of human rights. These God-given human rights are seen as the means of assuring human
dignity. To preserve the dignity of man, it is necessary that society guarantees him food, drink, lodging,
clothing, education and employment as well as his right to express his opinion, participate in the political
life of his country. Rights granted by kings or legislative assemblies can be withdrawn as easily as they
are conferred; but no individual and no institution has the authority to withdraw the rights conferred by
God.

1. Equality of Human Beings: Islam not only recognizes absolute equality between men without any
distinction of color, race or nationality, but makes it an important and significant principle, a reality. The
Almighty Allah has declared in the Holy Qura’n: "O mankind, we have created you from a male and
female. And we set you up as nations and tribes so that you may be able to recognize each other indeed,
the noblest to Allah among you are the most heedful of you.” (49:13). this means that the division of
human beings into nations, races, groups and tribes is only for the sake of introduction. This has been
exemplified by the Prophet in one of his sayings thus: "No Arab has any superiority over a non-Arab, nor
does a non-Arab have any superiority over an Arab. Nor does a white man have any superiority over a
black man or the black man any superiority over the white man. You are all the children of Adam, and
Adam was created from clay". (Al-Bayhaqi and al-Bazzaz)

2. The Right to Life: The first and the foremost basic right is the right to live and respect human life. The
Holy Quran explains: “ Whosoever kills a human being without any reason like man murder, or
corruption on earth, it is as though he had killed all mankind” ... (5:32) “ Do not kill a soul which Allah
has made sacred except through the due process of law” ... (6:151) The Prophet may God's blessings be
on him, has declared killing as the greatest sin only next to polytheism. The Tradition of the Prophet
reads: "The greatest sins are to associate something with Allah and to kill human beings."(Bukhari, the
book of witness) Here the word 'soul' (nafs) has been used in general terms without any distinction or
particularization which might have lent itself to the explanation that the persons belonging to one's nation,

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the citizens of one's country, the people of a particular race or religion should not be killed. If a man
belongs to a prehistoric or savage tribe, even then Islam regards him as a human being.

3. The Right to the Safety of Life: Immediately after the verse of the Holy Quran which has been
mentioned in connection with the right to life, Allah has said: "And whoever saves a life it is as though he
had saved the lives of all mankind" (5:32). There can be several forms of saving man from death. If he is
dying of starvation, then it is your duty to feed him so that he can ward off death. The Quran has
mentioned this belief of the Israelites and quotes the Jews saying: "There is no blame on us (for anything
we may do) with regard to the unlettered folk (i.e. the ummi)" (3:75).

4. Respect for the Chastity of Women: The third important thing that we find in the Charter of Human
Rights granted by Islam is that a woman's chastity has to be respected and protected under all
circumstances, whether she belongs to our own nation or to the nation of an enemy, whether we find her
in the wild forest or in a conquered city; whether she is our co-religionist or belongs to some other
religion or has no religion at all. A Muslim cannot infuriate her under any circumstances. All immoral
relation- ship has been forbidden to him, irrespective of the status or position of the woman, whether the
woman is a willing or an unwilling partner to the act. The words of the Holy Quran in this respect are:
"Do not approach (the bounds of) adultery" (17:32).

5. The Right to Basic Standard of Life: Speaking about the economic rights the Holy Quran enjoins upon
its followers: “And in their wealth there is acknowledged right for the needy and destitute.” (51:19) This
injunction was given in Makkah where there was no Muslim society in existence and where generally the
Muslims had to come in contact with the population of the disbelievers. Therefore the clear meaning of
this verse is that anyone who asks for help and anyone who is suffering from deprivation has a right in the
property and wealth of the Muslims; irrespective of the fact whether he belongs to this nation or to that
nation, to this country or to that country, to this race or to that race.

6. Individual's Right to Freedom:Islam has clearly and categorically forbidden the ancient practice of
capturing a free man, to make him a slave or to sell as slave. On this point the clear and unambiguous
words of the Prophet (S) are as follows: "There are three categories of people against whom I shall myself
be a plaintiff on the Day of Judgment. Of these three; one is he who enslaves a free man, then he sells him
and eats this money." (Al-Bukhari and Ibn Majah) The words of this Tradition of the Prophet are also
general, they have not been qualified or made applicable to a particular nation, race, country or followers
of a particular religion.

7. The Right to Justice: This is a very important and valuable right which Islam has given to man as a
human being. The Holy Quran has directed: "Do not let your hatred of a people provoke you to
aggression" (5:2). "And do not let ill-will towards any folk provoke you so that you swerve from dealing
justly. Be just; that is nearest to heedfulness". (5:8) Stressing this point the Qura’n again says: "You who
believe stand steadfast before Allah as witness for (truth and) fair play" (4:135). This makes the point
clear that Muslims have to be just not only with ordinary human beings but even with their enemies. The
justice to which Islam invites its followers is meant for all the human beings of the world regardless faith,
race or nation.

8. The Right to Co-operate and Not to Co-operate: Islam has prescribed a general principle of overriding
importance and universal application saying: "Co-operate with one another for virtue and heedfulness and

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do not co-operate with one another for the purpose of sin and aggression" (5:2). This means that the man
who undertakes a noble and righteous work, irrespective of the fact whether he is living at the North Pole
or the South Pole, has the right to expect support and active co-operation from the Muslims.

Notable point---Rights must be linked with duties and individual claims must be reconciled with the
common good. From this perspective human rights may be affirmed as universally true, and yet
implementation of these rights will require various forms: "As law reflects the achievement of society so
too the 'rightness' of human rights is determined by time, place, and experience."

4.Obstacles to Coexistence

1. 4.Meaning of Coexistence --Coexistence is a state in which two or more groups are living together
while respecting their differences and resolving their conflicts peacefully. Although the idea of
coexistence is not new, the term came into common usage during the Cold War. Coexistence must be
developed slowly over time. This allows people to overcome obstacles such as crime, corruption, and
fear. The dialogue and communication is critical for coexistence and building a state for coexistence. But
this isn't one way you can define coexistence. To measure coexistence in one community is difficult
because people see and understand coexistence in different ways. Coexistence when main streamed into
social practice, when there are mixed population, mixed shops, mixed schools, when there are public
services open to both sides, then one has better relations for living in a diverse society.

2. 4.Peaceful Coexistence---The policy of 'peaceful coexistence' was used in the context of U.S. and
U.S.S.R. relations. Initially, it was a cover for aggression, but then it developed as a tool for reframing the
relationship between the two powers. In the late 80s, the policy of peaceful coexistence included
principles such as "nonaggression, respect for sovereignty, national independence, and noninterference in
internal affairs."

3. 4.The importance of Coexistence--A state of coexistence provides psychological and physical

conditions for individuals, organizations, and/or communities to reduce tensions, and for peacemakers to
attempt to resolve the causes of the conflict. This period of nonviolence is especially useful post-war, as it
provides an environment in which the causes of conflict can be addressed and peace can be envisioned,
negotiated, and achieved.

4. 4.Obstacle removing------Coexistence work is that which brings individuals, communities, or nations

away from violence and towards social consistency. This includes efforts that aim to address past wrongs,
search for justice and forgiveness, build communities, and explore ways for community structures and
systems to embody fairness. Categories Examples -Obstacle prevention: Conversion--Obstacle
management: Caring of one another--Obstacle resolution: Mediation, negotiation, dialogues--Educational
programs: Diversity initiatives, multicultural education, and minority rights awareness-Policy: Integrating
social justice and diversity in various institutions. These tools of coexistence are all geared towards
preventing, reducing, and eliminating violence in an effort to take societies towards increased integration.
In addition to functioning as a framing mechanism, coexistence therefore becomes a term with which
different types of peace work can be discussed. The obstacle removing meaning of the term, however,
goes deeper than that. It can be argued that resolution about restoring the right relationship between
people who have been enemies. As we move further into the 21st century with an increasingly complex
international political system and a multifaceted field of stakeholders, our language and concepts must

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adapt to the realities of conflict, violence, and fight. Efforts to mainstream the notion of coexistence in
both the peace building and obstacles removing fields and in everyday interaction are a priority. In fact,
implementation of some crucial efforts for reconciliation including truth acknowledgment, reparation,
excuse, forgiveness, and even retributive justice could make different contributions to realizing the goal
of obstacle removing.

References:

1)The Qura’n 2)The Hadeeth (Sayings of prophet Mohammad pbuh) 3)Robert Traer Revised from in
Faith in Human Rights: Support in Religious Traditions for a Global Struggle (Washington, DC:
Georgetown University Press, 1991). 4)Mukalma Bainul Mazahib (Urdu) Lectures by: Wali Khan al-
Muzaffar Maktaba Farooqia Karachi Pakistan Edition: 2008 5)Taqabul-e- Adyan (Urdu) Prof.
Mohammad Yusuf Khan Baitul Oloom Purani Anarkali, Lahore, Pakistan 6)HUMAN RIGHTS IN
ISLAM by 'Allamah Abu al-'A'la Mawdudi al Tawhid Journal, vol. IV No. 3 Rajab-Ramadhan 1407 from
website 7)By Angela Nyawira Khaminwa At: www.beyondtractibility.org July 2003 8)Thesis Title :
Personality Development in Buddhism Researcher :Phra Phiroom Vuddhidhammo (Tanao) 4 January
2003 9)Madduri Rajya Sri Editor, www.telugubhakti.com 10)Google search engine about religions and
cultures

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HUMAN RELATIONS IN MULTI CULTURAL SOCIETIES GLOBAL ETHICS AND OUR
COMMON FUTURE

Submitted by Professor Dr. Ismail Bin Haji Ibrahim Syeikh Abdullah Fahim Chair Professor, National
University of Malaysia, Universiti Kebangsaan Malaysia (UKM) To Conference On " Dialogue, A
Common Human Bond "<< Sponsord by Muslim World League Taipei – Taiwan Rabi'I 18 and 19,
1432H February 21 and 22, 2011G

Introduction

The term ‘global’ has been in use in the English Language for over 400 years. However ‘globalization’
and related words like ‘globalizing’ and ‘globalize’, appears to have first come into use in the 1960s,
mostly in economic contexts (Featherstone, 2001). Today, not many people have not heard of the term
that is loaded with assumptions of the world becoming a single, united and homogeneous entity, thus the
emergence of phrases like ‘global village’ and ‘global community’. As for ethics, Bertrand Russel
elegantly describes it as ‘in origin the art of recommending to others the sacrifices required for
cooperation with oneself’. The literature is filled with the various classifications of ethical theories. For
example, they can be classified as, one, principle-based theories (normative ethics), and two, virtue-based
theories (Beach, 1996). Principles-based theories are of either the deontological or consequential
(utilitarianism) types. The former relates to the theory of obligation or duties, or rules and rights, while
the latter links the rightness of an act the goodness of the state of affairs it brings about. Virtue-based
theories include one, communitarinism that applies Aristotelian approach where practical wisdom is
employed in the reasoning process, and the focus is on uniqueness of each ethical situation and based on
shared community values or closed societies in which there are collective values shared by all, and two,
relationalism that emphasizes the values of love, family and friendship inherent to the situation at hand. If
the above is true of ethics in contemporary philosophical thought, what about the role of ethics in
religious teaching? According to Beach (1996) three ethical imperatives are embedded in the Judeo-
Christian ethics through the 10 Commandments, that is, one; human walfare and beneficence which
relates to the idea of helping others, protecting them from harm, healing their illnesses, or saving their
lives, and the duty to promote good, prevent harm or non-maleficence and use the maximization of human
happiness for the greatest number of individuals as the criterion for right action; two, human justice which
requires one to set fairness for all above benefit for some as well as fairness in implementing the law; and
three, human dignity and autonomy which relates to the idea of respect for persons, including their rights
to choice, freedom and privacy and protection of those with diminished autonomy. These emphases are
also relevant to the teaching of Islam.

The advent of globalization in the 1960s somewhat marked the beginning of earnest efforts by world
bodies like the United Nations to create international systems and structures that would address the urgent
needs of the emerging nations of Asia, Africa, and Latin America. The assumption was such efforts
would be able to narrow the gap between the prosperous West or North and the poorer East or South. The
expectations have all but dimmed due to the fact that all the so-called development plans of the last 40
years or so have been largely insignificant in bringing together these rather contrasting societies,
economically speaking. As a result of this, problems of the world are aplenty today – poverty and
starvation, consumerism and population growth, debt burdens and trade imbalances, crimes, AIDS, drugs,
war and refugees. The assortment of mega problem is so new that we do not have a name for it until 1970

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when the late Dr. Aurelio Peccei, described it and named it the ‘global problematique’. Hence, the idea of
‘global ethics’ has been put forth as the strategy that can be help bring some sense into the world. It is true
that while the world’s religious and spiritual traditions differ quite significantly with regard to various
beliefs and practices, they nevertheless hold in common certain ethical principles. Among these are four
universal values that offer a basis for global ethics. They are listed below together with supporting verses
of the Holy Quran.

Do not Kill--Kill not your children for fear of want : We shall provide sustenance for them as well as for
you. Verily the killing of them is a great sin. (The Holy Quran – Surah al-Israa’ : verse 31) O ye who
believe! Eat not up your property among yourselves in vanities : But let there be amongst you traffic and
trade by mutual good-will : Nor Kill (or destroy) yourselves : for verily Allah hath been to you Most
Merciful ! (an-Nisa’ : 29)

Do not steal-----O Prophet! When believing women come to thee to take the oath of fealty to thee, that
they will not associate in worship any other thing whatever with Allah, that they will not steal, that they
will not commit adultery (or fornication), that they will not kill their children, that they will not utter
slander, intentionally forging falsehood, and that they will not disobey thee in any just matter – then do
thou receive their fealty, and pray to Allah for the forgiveness (of their sins) : for Allah is Oft-Forgiving,
Most Merciful. (al-Mumtahanah : 12)

Do not lie---Behold! Verily to Allah belong all creatures, in the heavens and on earth. What do they
follow who worship as His “partners” other than Allah. They follow nothing but fancy and they do
nothing but lie. (Yunus: 66)

Do not commit sexual immorality----Nor come nigh to adultery: for it is a shameful (deed) and an evil,
opening the road (to other evils). (al-Israa’ : 32) These injunction are further described and emphasized in
the following affirmations: Have respect for life. Deal Honestly and fairly. Speak and act truthfully.
Respect and love one another. In a document entitled Towards a Global Ethic : An initial Document
prepared by the 200 respected and influential from the world’s spiritual communities who attended the
1993 Parliament of the World’s Religions in Chicago, the following four vital commitments have been
proposed (Barney, 2000) :

Commitment to a Culture of non-Violence and Respect for Life. “All people have a right to life, safety,
and the free development of personality insofar as they do not injure the rights of others. No one has the
right to torture, injure, must less kill any other human being. And no people, not state, no race, no religion
has the right to hate, to discriminate against, to ‘cleanse’, to exile, much less to liquidate a ‘foreign’
minority which is different in behaviour or holds different beliefs.”

Commitment to a Culture of Solidarity and a Just Economic Order. “We must utilize economics and
political power for service to humanity instead of misusing it in ruthless battles for domination. We must
develop a spirit of compassion with those who suffer, with special care for the children, the aged, the
poor, the disabled, the refugees, and the lonely.”

Commitment to a Culture of Tolerance and a Life of Truthfulness. “We must cultivate truthfulness in all
our relationships instead of dishonesty, dissembling, and opportunism…. We must courageously serve the

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truth and we must remain constant and trustworthy, instead of yielding to opportunistic accommodation to
life.”

Commitment to a Culture of Partnership Between Men and Women “The relationship between men and
women should be characterized not by patronizing behaviour or exploitation, but by love, partnership and
trustworthiness.” When reflecting on the future of the human community, the critical issues facing the
world today present an acute ethical challenge to the human society. We believe that what urgently
needed is a new opening to creative engagement among the guiding institutions – an active, attentive and
inventive collaboration, rooted in shared moral principles and expressed in mutually sustained
programmes. Thus, we should focus on opening doors to creative engagement, between Muslims and
Muslims, as well as between Muslims and Non- Muslims, in line with following objectives : To correct
the image of Islam which has been wrongly portrayed as promoting terrorism, conservatism, fanaticism,
backwardness, poverty and other degrading stereotypes. To present Islam as a religion that promotes the
concept of truthfulness and that thrives on tolerance and dynamism, while at the same time being full of
extraordinarily pure and valuable universal precepts

• To nurture a harmonious society whereby Muslims and Non-Muslims can live and prosper side
by side.

• To provide a platform for Muslim and Non-Muslim scholars to discuss or analyse issues of
mutual importance

• To remove the jaundiced opinion and incorrect view among many Non-Muslims about Islam

We should find ways and means as to inculcate the understanding of Islam in areas generally considered
to represent the world-view of Islam, which is actually global, rather than, restrictive in nature. Some of
the important universal values and ethics t are as follows :

Justice---On the subject of justice, Islam is a just religion and it is suitable for all societies, including
multi-religious societies. However, the world is now dominated by the concept and principle of justice
based on that of the Non-Muslim countries of the West. International laws provide the mighty with the
right to suppress the weak, that is, might is right. Efforts to reassert the Islamic concept of justice is
frowned upon by the West as an attempt to revive old and antiquated thinking. In Islam justice is supreme
and clearly defined. It means placing something in its rightful place. The Objective of the creation of the
universe is to uphold justice and truth, and remove cruelty and evil. Justice in Islam is similar to the
universal concept of justice. Allah demands Muslims to be fair and just, including in their treatment of the
Non-Muslims. An Islamic government or one run by Muslims is certainly a benevolent, just and good
administrator. If it is callous to its people, both Muslims and Non-Muslims, then it is not an Islamic
government, or one based on Islamic teachings. Justice is the number one prerequisite for a continued
stability of a multi-racial, global society. The truth of the matter is that the principles of justice and
tolerance are part and parcel of the Islamic history. Christian and Jews in Islamic Spain were given equal
opportunity to study together with the Muslims. Furthermore, there was no inquisition under the Islamic
administration.

Tolerance----Tolerance is yet another fundamental ethics of Islam. Islam has often been described as an
egalitarian religion, and in a profound sense, this is true. The world into which Islam came in the seventh

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century was very far from egalitarian. To the east there was an elaborately structured and rather rigid class
of pre-Islamic Iran, and beyond that an even more rigidly discriminatory caste system of Hindu India. To
the west there were the systems of hereditary and privileged aristocracy, which Christendom had inherited
from the Greco-Roman world and the Germanic barbarians like the Visigoths. Contrariwise, the new
religion of Islam did not undertake to condemn and persecute the non-believers. Rather, it enjoyed
tolerance, Thus, for the Jews the arrival of Islam meant a change for the better, as they had already
endured under conditions of political, social, and economic instability during the reign of their previous
masters. In the core countries of the Middle East like Egypt, Syria, Lebanon, Palestine, and Iraq, the
Christian minorities also welcomed the Muslims. The reason was that though sharing the Christian
religion with the rulers of the Byzantine Empire, they were of different sects and subjects to
discrimination and even at times to persecution. For many of the adherents of the Eastern churches, the
advent of Islam and the transfer of their countries from Christian to Muslim rule brought a marked
improvement in the circumstances, and a greater degree of religious freedom than they had previously
enjoyed. During the Islamic Civilization a good deal of easy social interaction existed among Muslims,
Christians, and Jews, Though professing different religious, they formed a single society, in which
personal friendship, business partnership, intellectual discipleship, and other forms of shared activity were
normal and, indeed, common. In Spain or Al-Andalus, Islam formed a syncretism and a cultural fusion
based not only on its idea of universality and tolerance but also on its prodigious capacity for assimilation
and creativity. It was also here that the most important ethnic and cultural fusion of East and West took
place. The Muslim rulers of the Umayyad, Amirid and Taifa periods employed Jews in diplomacy,
finance and public administration.

Thus, in multi-religious Malaysia, tolerance and respect have always been the hallmarks of the mutual
relationship between the religious groups. Both Muslims and Non-Muslims are granted the freedom to
practice the tenets of their religion, which include matters like worship, celebration, or other practices.
Violence as a means of solving inter-racial and inter-religious disputes is abhorred by all communities of
the country. The leadership bears the responsibility, obligation and participation to the leadership of the
country to achieve stability and development. Today Malaysia, which is located at the periphery of the
Islamic heartland, is a plural society. Subscribing to the Islamic principles of tolerance is the country’s
answers to the present realities and challenges of a pluralistic community. In economic terms, it
encourages dynamic growth and material development. In political terms, it is hold a religiously and
ethnically mixed society together as a nation. With clear-sighted policy formulation and program
implementation, the people have moved forward on the basis of tolerance and respect for differences and
a commitment to emphasizing common ground while minimizing causes of friction.

Business Ethics---On the Subject of business ethics, we are now looking at a very rapid explosion in
terms of economic activities across the world. Tun Dr. Mahathir Mohamad, the former Prime Minister of
Malaysia, cautioned that in developing the Ummah, the basic aim of religion, that is to guide man in the
correct path, cannot be sidelined. In order to ensure that whatever forms of economics development
would take into account the nature of man as God’s vicegerent on Earth, he said (Mohamad, 1993) :
“Religion should never be regarded as simply the rituals which affect people only at the individual level,
religion, which seeks truth to establish justice in all aspects of societal life, should be regarded as
beneficial to society. It is religion which acts as the anchor of underlying principles that govern not only
the physical and material well being but also the spiritual growth and uplift of man. It is religion that
steers people towards a more balanced life. It is also religion that provides true guidance and the strongest

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motivation towards achieving a more fruitful and meaningful life. Foremost among the issues at hand is to
find out the ways and means of how a nation can produce a people or society that has as its core the deep
sense of religious consciousness, committed to the highest standards of ethical and moral values and yet is
most progressive, industrious, dynamic and dedicated towards advancement and progress. This is indeed
very necessary and pertinent because we can easily achieve material progress by physical planning and
development. But, the shark truth is that all the material wealth that we have accumulated can be
completely wiped out if we do not have the morally right set of values among the people who manage
them. We have repeatedly seen this happening at the individual and family levels; we have also read in
history about the fall of empires for invariably the same reason. And we are seeing today the destruction
of many civilizations.

Towards A Common Civilization---We realize that global ethics can also be promoted by deciphering the
strengths of civilizations of the past, with the view of formulating a common civilization. Research has
shown that civilization like the Egyptian, Persian, Chinese, Mongolian, Roman, Islamic, Turkish and
British rose because the people were willing to organize their society and shape values and cultures which
contributed to the greatness of their civilizations. By adhering to and practicing these values, the society
became intelligent, efficient, wealthy, safe and strong. To attain a common civilization, we need to
understand the role of values in life, culture and civilization. We have to determine and practice good
values and discard the bad ones. Even though the values of a society are formed naturally, a society that
wants to succeed must choose, plan and cultivate certain values, which are believed to be able to help it.
We strongly believe that there must now be an urgent appraisal to the interactions of cultures, so as to
avoid untoward encounters. There is need for both the Non-Muslims and the Muslims to improve their
perceptions of each other in order to improve their relations. By religious teaching and by culture
Muslims are eminently amenable to reconciliation. If the Non-Muslims can change the views of Islam and
the Muslims, it is possible for reconciliation to be effected and a completely new relationship established
between them, a relationship that will solve most of the conflict that we see today and will certainly
prevent any clash of civilizations in the future. The experience that Malaysia has leading a violent-free
Muslim majority country would perhaps quality us to provide the example of a truly Islamic modus
Vivendi in inter-religious and inter-civilizational accord. Therefore, during my service as Director
General of a think tank institute in Malaysia (1992 – 2002) “The Institute of Islamic Understanding”
(IKIM), several inter-faith discourses have been organized over that last ten years. In 1993, a joint
seminar on Islam and its world-view was organized with the Malaysian-American Commission on
Educational Exchange. One of the resolutions that came out of the seminar read, “There must be respite
from the crude polemics of East verses West”. Another dialogue was held together with the Goethe
Institute where the theme The Role and Influence of Religion in Society was chosen. The then German
Ambassador to Malaysia reaffirmed the many common elements of Islamic and Christian religious and
social orders. An international conference on The Islamic World and Global Corporation was convened
jointly with the Oxford Centre for Islamic Studies. One of the most important and significant proposals
then was the establishment of an alternative media network in the Muslim world to combat biased
reporting. And we can see today how vital this network would have been for, not only the dignity, but
also survival, of the Muslim ummah. Therefore, Muslims are now at the mercy of the international media
community, which is intent upon pitting one Islamic group against the other. Another inter-faith dialogue
organized in this country was the one entitled Towards a Common Civilization, which was graced by His

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Excellency Dr. Roman Herzog, the then President of Germany. Dr. Herzog was impressed at the approach
Malaysia had taken to promote inter-cultural understanding.

Towards the end of 1997, yet another cross-culture event was co-hosted with the Japanese Institute of
International Affairs. The aim of the symposium on Asia and Islam was to promote the understanding of
Islam in Asia generally, and Japan Particularly. IKIM’s other venture into inter-civilization dialogue was
the joint seminar with the European Union. A number of the participants expressed surprise at the fact
that Islam actually flourished beyond the Middle-East. Malaysia, it seems, offers a different version of a
modern and prosperous Moslem state.

Conclusion

There is no doubt that in global ethics at least, religions can play a more effective and expanded role in
this era of globalization, because they have the spiritual, intellectual and moral resources to provide the
appropriate answers, solutions and responses to the issues of the day. The basic universal principles of
religions such as, condemning greed and destructiveness, while commending restraint and protection,
could be adopted. How can religion contribute to the flourishing of global ethics? The contribution of
religious communities to global ethics is there fold. Religious communities are grass-roots communities
of moral deliberation and formation on matters of extended rights. Religious communities are also
international institutions. In that role, they can be present as advocates in international policy-making as
well as local, regional, and national ones. And religious communities are perhaps above all, shapers and
keepers of overarching meaning and values as mediated across ages and generations, through ritual,
instruction, and concrete practices, all in the context of community understood as cosmic in scope.
However, if the established world religions fail to provide the proper guidance as well as holistic action
plans for the continued well-being of man nature in the more challenging years and decades ahead in a
globalised world, then the spiritual and moral vacuum will be filled by the new religions occult
movement, charismatic sects, deviant mysticism, religious fraud or doomsday cult (Hassan, 2000).

Looking at the bigger picture each nation, therefore, will have to make room for the expansion of
religious-based ethics and spiritual values into all realms of living, from business to international
relations, from politics to law, and from medicine to technology. An example is provided on the effort to
incorporate religious ethics in tackling the issues of global environmental degradation. Eco-ethicist of the
world’s major religions such as Buddhism, Confucianism, Shinto, Hinduism, Judaism, Christianity,
Islam, Jainism and Taoism, have been consulted upon extensively by the Harvard University Centre for
the Study of World Religions in the last few years to come up with guiding religious principles pertaining
to sustainable development. The secular eco-ethical approach alone has not proven to be successful in
nature conservation campaign. It is clear that bioethics needs to be complemented and supported by deep
convictions that transcend virtually all these religions, giving rise to a moral framework based on a global
human unity that emphasizes on care for the earth, generosity toward all creatures, compassion for all that
suffer and see all things together in or before the divine, and therefore considered precious. In the final
analysis, the lack of a universal, spiritual-based ethics in this globalization era would only serve to
aggravate the existing crises, sufferings, injustices and conflicts. These parting words which are quoted
from a book entitled Globalization : The Perspective and Experiences of the Religious Traditions of Asia
Pacific Region (Camilleri and Muzaffar, 1998) sum up the feeling of several scholars on the future of
religion and hence ethics, in a globalised world : “More than any other cultural force, religion will

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become the singular most important force resisting the tendency towards uniformity. It is religion that
will become the moral armour against the battery of sensate culture and ensure that we remain faithful to
our own primordial nature and ethical roots. It is religion that will ensure that the world remains
multicultural, rather than being dominated by a single Colossus. But globalization has set the stage for an
encounter of religions on an unprecedented scale… (which) entails a coexistence among believers of
different creeds founded upon tolerance and mutual respect”. In this modern world both Muslims and
Non-Muslims have a real mission. They must bring back the spiritual values to a world that is fast
becoming Godless and thoroughly materialistic; so arrogant that it thinks it knows all the answers to
everything; a world which will develop the ultimate of destruction and place it in the hands of
irresponsible and insane individuals; a world tittering on the brink of a Man-made Apocalypse. And
because the human race is becoming more and more arrogant, religion and spiritual values are needed
even more. Islam can provide the spiritual values, to those who believe and to those who do not. And if
the Muslims chose to play a constructive role while retaining their faith, their spiritual values and their
true brotherhood, they would be able to contribute positively to the development of mankind, to put it on
an even keel again and to prevent the self-destruct course which the human race appears to be heading
for. The Muslims can be a force for human good in the 21st Century.

References---Barney, G.O. (2000) Threshold 2000 – Critical Issues and Spiritual Values for Global
Change. Milllennium Institute, Arlington, Va, USA. Beach (1996) The Responsible Conduct of Research.
VCH, Weinheim, Germany. Camilleri, J. A. and Muzaffar, C. (1998) Globalisation : The Perspective and
Experiences of the Religious Traditions of Asia Pacific Region. JUST World, Petaling Jaya, Malaysia.
Featherstone, M. (2000) Globalisation beyond the Nation-State and Marketisation : the problem of an
ethics for a multicultural world. Paper presented at : The International Seminar on “The Impact of
Globalisation on Social and Cultural Life : an Islamic Response”, Kuala Lumpur, 27-28 March. Hassan,
K. (2000) The expanding spiritual-moral role of world religions in the new millennium . INTAN
Executive Talk, Kuala Lumpur, May 27. Mohamad, M. (1994) Religion and Society. In : The role and
influence of religion in society. Al-Habshi, S.O & Agil, S.O.S. (eds.) Institute of Islamic Understanding
Malaysia, Kuala Lumpur, pp. 3-10.

THE HUMAN UNITING LINKS AMONG ISLAM COMMUNITIES

Submitted by MACHDARES-SAMAEL (Haji.Idris-Ismail) President of Rep. Islamic Community of

Hochiminh City – Vietnam To Conference On " Dialogue, A Common Human Bond "<< Sponsord by
Muslim World League Taipei – Taiwan Rabi'I 18 and 19, 1432H February 21 and 22, 2011G

THE HISTORY OF THE BELIEVER RELATIONSHIP IN SOUTH EAST ASIA : Islam is one among
the great religions of the world. It appeared in the VII century in the Arabian Peninsula. Actually, Islam is
presented in the continents of the globe, and is concentrated mainly in Mid East, South East Asia, West
Asia, Mid Asia, North Africa, it is the communal faith of about one billion believers. Islam was imported
into Vietnam area about the X - XI century, but it must be only in XV century that Islamic Communities
appeared and took form distinctly, as at the time when due to historic events that Champa Kingdom was
destroyed, Islam became the spiritual basis and the end of the life of Cham ethnic. Since then, the Cham
ethnic aspects and the religious aspect (Islam) were linked together and become un-separated. Hochiminh
City, was in the past, a very great politic - economic center of the Southern Area of Vietnam, has attracted
there many Muslims of Cham ethnic for settlement, from the surrounding provinces. Together with the

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Muslim tradesmen from India, Malaysia, Indonesia in Saigon at this time, they formed The Muslim
Communities in the city. Actually, in the world Islam is most presented by the Sunni Muslims (Islam
believers) which occupies about 85-90% of the global Muslims. The Sunni Muslim represented the
Typical Muslims of Nabid Muhammad tradition. There are about four branches in the Sunni tradition:
The Hanafy, Maliky, Shafi’y and Hambaly. There are small differences in religious rules and explanation,
and the application of such rules in the daily living course such as in marriage celebration and some
minors details in worshiping, in behalf during liturgy celebration among these branches. The Hanafy
Islam: Has great influences among Muslims in Turkey, India, Pakistan, Afghanistan The Maliky Islam
develops mainly in West Africa and North Africa. The Shafi’y Islam reigns in Indonesia, Malaysia,
Thailand, Singapore, Vietnam, Brunei, Phillippines, Sri Lanka The Hambaly Muslims is mainly in Saudi
Arabia.

II. THE HUMAN VALUE PROMOTING AMONG THE BELIEVERS: The religious life and behalf are
always alike and have a great communal aspects in Muslim communities,. The official hours and religious
services and festivals were celebrated at the same time in the day and in the same period in the year. The
prayers made in prostration to the same direction and place and at the same time the QUBLAT, reveal
that the Muslims are conveyed in the same direction for a same goal, the unity in action and in behalf in
the communities. Islam was famous and renown not only by its victories in Religion and in Military only,
as since the IX century, when the dark era of medieval Feudal were reigning in the whole Western
Europe, the Muslims Arabians have erected a splendid and brilliant civilization and culture with excellent
works in sculpture, in literature and in sciences. At the verse 152, Chapter II of the Qur’an People can
read “ For the souls, we only require what are in their capacities “. It was the secrecy of every success of
the Islam: Islam does not require from the common people anything but only what are in their capacities.
It is a religion where the only condition for the new adepts is the faith into “ Allah the unique God and
Mohammad is his prophet “. With this communal basic faith in Allah, the only Unique god, Islam has
overcome every challenges and barriers and survived from fierce attacks

III. FACING WITH THE COMMON CHALLENGES OF THE TIME : The great religions in the world
bring wit them the strong ethnic characters during the development. Actually the religions are serious in
the search to establish a new relationship among them, to develop the similitude in the faiths to permit the
co- existence in this globalization Century, but still with vivid differences in Economy, Politic, Culture
and societies.... With the integration tendency Islam is conditioning the Muslims for more understanding
and compassionating among the religion communities, and of the different faiths in the world. The
International Islam spirit in this relationship is at no condition. In spite that, theoretically, Muslims in the
world are brothers but sect spirits remain (there are about 72 different sects in Islam) with some how
differences. And some individuals in the Islam movements, due to the service of their selfish ambitions,.
incited such differences for more partition and division in the religion. In some cases attaining the wary
behaving among the Islam sects. So the most important thing now is that we must stand firm on the
communal belief of the Muslims: The faith on The Only and Unique God Allah, the Creator of
everything, and the Almighty, there is only one Spirit UMAT ISLAM that Qur’an is absolute “
INNAMAL MUK MINU NA EAH QUATUM: (Surat AL -Hijurat: 10) (Every Muslims are brothers).
More than one thousand years ago and till now the message of the Qur’an remain the alarm gong,
warning the human kind of the most important issues about the destruction of the animal era which will
take root from the environment pollution and the not restrained hunting habit and of which only a few
among us are caring of. If the humankind will not stipulate the rules to protect the environment but

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continues with the easy way as ir is being now, it would be fatal; and The human will regret what they are
losing but and irreparable.

IV. THE HOPE FOR A DIALOGUE BETWEEN THE CIVILIZATIONS AND THEIR FUTURE : The
Islam Community (Ummat) is rich, and can be self sufficient and strengthened in the service of Allah, for
the seek of social equity, social welfare for every ones while not been in the obligation for any
sponsorship, dependance of any unfaithful powers, and donations. Be then strong, and bear our own
duties, as the history has shown our full capacities in erecting independent economies, in enlarging our
education, we will build schools and hospitals, provide the assistance of the poor Muslim Communities in
the attempt for the formation of the new and very able next generation, to be at level to seize the new and
advance technologies and sciences….The tools and the advantageous positions were gifted by Allah to us,
the remaining issues are how to use them and at what appropriate time in what right direction. To build a
strong and solid Muslim community, the first and most critical thing is the strengthening in each
individual the strong Faith and Islam Spirit. How many harmful events could be happened only, and we
must avow it, because of our wrong doing, because we didn’t cooperated and followed the Allah ‘s will.
If we can and we wants to look in the back to see the roots where the non human economy grew, where
the division, the discord were developed and where are their deep causes ?. Are them taking root from the
Islam teaching !!? To reply to the question, the most effective way is the return to the true teaching of the
Qur’an and the pattern we can find from attitudes and behalf of the great prophet Muhammad (SAW). In
the recent years, the world situation has passed through many great evolutions, and marked by great
events which were, In different ratios, in connection with the Islam world. The affects of such events are
nor limited in the Mid East only but also to the world as a whole, economy, society and politic. And one
of the top concern of the Muslim world is the unity in the teaching and in the explanation of Qur’an and
Sunnah. The mass media operation of the actual world are rich and are freely profuse through the press,
magazines, Internet ‘s Web sites....the printing of Qur’an and its publishing to attain each Muslim
believer, each organization, each inter-religion organizations at region level,... the conveying of
conferences on the dialogue, on the great communal concern such as, the development, the education.....
would be put in use producing a close link, to promote the development of the civilization of the religion.
We determine that The Qur’an is the compass for any Muslims from any traditions. We will work
together and in the correct teaching of Qur’an. In spite of, the different sects we are in. Muslim are
brothers, we are not against one each other. We must be united and do not let be abused and do not offer
any occasion for enemy forces and power. Islam must be united as it was once in the history with so many
successes. It still be able to do the same today.

Ethical Challenges: Global Issues and Some Proposals---

Submitted by Dr. Makoto Mizutani Academic Adviser Arabic Islamic Institute in Tokyo To Conference
On " Dialogue, A Common Human Bond "<< Sponsord by Muslim World League Taipei – Taiwan Rabi'I
18 and 19, 1432H February 21 and 22, 2011G

It gives me a great pleasure to present my view in this august conference organized by the Muslim World
League. My due thanks and appreciation for this initiative cannot be overstated. Ethics and moral are a
puzzling question, since they are amorphous and ambiguous in many ways. Yet they are a strong sinew of
human life and society since the time immemorial till up to date. Now, however, many wonder if they are
seriously challenged because traditional sets of values are fast melting, as it were, and, by the same token,

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people at large are challenged by ethics and moral principles because many of them are quite at a loss and
embarrassed by the new developments such as transplanting human organs from one to another.

In this paper, I shall first define these somewhat intriguing terms of ethics and moral for the sake of the
discussion here. Then a review is presented over some of the specific characters of the ethical issues as
seen globally today, to be followed by a similar review for the case of the contemporary Japanese society.
Lastly with a view to highlighting the urgency of this global problem, some proposals are advanced,
including an idea of establishing the Saudi Prize for Ethics.

Defining ethics, moral and religions---With a view to pinning down the discussion in this paper, key
terms must be defined in the first place.

Firstly a whole set of principles relating to good and bad in human behaviour is here termed as ethics,
while moral would be understood more as ethics in practice. Religions should be considered a
comprehensive world concept, mainly centering on the notion of the absolute, God, Buddha or Allah.
What results from the recognition of the absolute is multifarious indeed, extending to various social
practices such as funeral and garments to put on. More significant may be a set of ethical teachings;
compassion, love, sincerity, and so on. Hence religions serve as a source of ethics and a moral drive for
actual human actions and speeches. The intent of these definitions is not to argue that they are the only
one nor are they most authoritative, but rather they would in my belief clear our mind in tackling the
question before us in this conference.

Characteristics of ethical challenges in the contemporary world--Ethics had been challenged and ignored
throughout history just as any tax levied by governments is doomed to be a target of evasion. However,
the manner in which ethics is challenged in our contemporary age seems to reflect the major difficulties
as follows;

Magnified by state involvement-----The scale of ethical challenge has been enlarged since the last century
mainly due to the involvement by states in major ethics related problems. One can immediately make a
reference to such cases as anti-Semitism under Nazism, mass killing by Khmer Rouge in Cambodia, and
an ongoing question of Palestinian people under the Israeli occupation. The fact that the utilities that
became available for states in administration and military operations had been developed enormously
compared to previous centuries, such as modern weapons and chemical products, made it all possible to
happen. One must admit that unfortunately this process will go on as long as these tools develop further
and state administration finds it more effective to make use of them for its own objectives, whether be
ethically sanctioned or not.

Speed and preciseness of media and internet---The second feature of the contemporary ethical challenge
is the speed and preciseness that these challenges are reported and become widely known to public at
once. Reports could be exaggerated occasionally but the audience can only be its victim. It is needless to
say that a rapid growth of information technology is the key player in this development. It is true that
ethical questions exist no matter whether they are reported or not, however, once they become known, the
perception of ethical challenges would naturally be expanded and the number of ethical issues would
increase. The increment in quantity may acquire a qualitative nature, at least in setting a priority of
agenda. WikiLeaks may be the latest example of this nature, though the problem so far is taken only in

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the context of the confidentiality of security information, and is not as yet causing any problems involving
the question of privacy of any individuals.

Loss of impact---Enlarging magnitude and increasing numbers of issues have entailed, as I see, a loss of
sharp impact of ethical arguments and moral requirements. Lying behind this development are the
phenomena such as;

New issues----New incidents are replete in our contemporary world; homosexual marriage, selling of
human corpus in segments, inhuman methods of mass destruction, business disinformation of
merchandise and so on. These constitute challenges because ethics need to respond to them, and these are
problems because ethical codes cannot always do so timely and adequately.

Pursuit of richness---Material concern has been a major cause of human endeavor throughout world
history. However, the victory of American system in the Cold War enhanced such an inclination, while
newly born Russia has given a free hand to spiritual activities by allowing the rejuvenation of religious
practice in the country. A call for the free market economy had soon to be accompanied by monetary
greed and had to be responded by an opposition against unilateralism and impoverishing the already poor.

Recess of religions--Loss of religious power and authority is too big a question to cover fully in this
paper, but it is obviously a long standing issue in the world community. Religions, as defined above, has
been the major fountain of ethics and nothing else could play a similar role, since reasons could not
provide any real foundations for good or bad. As is well recognized, reason is not in a position to offer the
need for ethics and could not answer the purpose of human existence. Also one could say that any
development in materials has not always been accompanied by a concomitant spiritual awareness and
elevation.

A glimpse into the state of the contemporary Japanese society---It may be a part of my role here to
present even briefly the state of the contemporary Japanese society, although it offers no big exceptions to
various problems as observed above.

Problems caused by the state--State involvement in many war crimes during the Pacific War is a salient
fact on top of various other more recent problems of political decay directly or indirectly related to the top
political leaders. They are all causes of magnifying ethical problems. Sometimes they are sources of
bewilderment in ethical judgment when, for example, the government lies to the nation on major issues
such as allowing US nuclear war ships to visit Japanese ports. Since almost half a century, the Japanese
government proclaimed to the nation that it never concluded a secret agreement with the US to that effect.
Government harassment against ordinary citizens is not a story of the past either, such as forced testimony
by police officers in criminal investigations or fabricating information by public prosecutors to support
their allegations in criminal courts against innocent suspects.

Dissemination by media and internet---Media seeks its own interests occasionally, in particular when
faced with a competition with other agencies. Exaggeration might take place in those cases, just as
internet information cannot be ascertained all the time. Leaks are hard to say whether they are bad or
good, particularly when the leaked information seems to serve public interests. In those cases, people
might find it hard to see where should lie the true loyalty to the nation.

Age of Atheism--Radical secularization

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Pre-war experiences of religious intervention in politics gave rise to apathy towards religions at large in
the post-war Japanese society. Hence secularization policy was taken for granted under the present
constitution. Presently a complete separation between religions and politics is strictly observed, though
without any strong hold of ethical and religious principles to follow among the people. World record of
suicide cases--Among many phenomena arising from the loss of spiritual pillars is the big number of
suicide cases in Japan, that is, over 30,000 a year. It is the largest number ever recorded for any nations in
the world as an daily incident to take place.

Loss of confidence in education---The utilitarian view in the new education system after the Pacific War
has obviously been the cause of the loss of confidence and the lack of genuine creativeness in Japanese
society in more recent years. It has a serious implication in providing inadequately an ideal to youngsters
and love for nation and respect to elders. More direct daily needs of material pleasure turned out to be
their imminent goals. As to family education, it lost its essential role to play. Many young parents are
facing difficulties to find what principles of values and life targets to teach to their children, while many
kids go astray from both schools and homes.

Confirming some ethical principles----While awaiting a recovery of religious invigoration, it is worth

giving some thoughts to main ethical principles that need to be highlighted once again in this century. The
references to these principles are made in a hope to stand against the loss of ethical impact as mentioned
above.

Human limits and asceticism---Humans need to live on by way of balancing and to find a way out
somewhere in the middle. It is because human resources are limited. Asceticism has been one of the
ethical principles maintained in many religions in the world. A recent call for the middle-way or
Wasatiyya in Arabic is noted with a particular interest in this context. It can be construed as modesty in a
more conventional fashion. One may learn from thinking that less is better and the least is the best. This
might have a direct implication in environmental questions as well.

Sincerity and honesty---Being sincere and honest has been the basic ethical principle in any cultures
around the world. “Honesty is the best policy” should not be taken in terms of utilitarianism. Many leaks
going around in the internet world ought to be appreciated so long as they are supported by a belief in this
saying. Honesty should not be judged by sincerity in verbal expressions only, simply because this outer
side is regulated by law in many cases. One is reminded of his faithfulness to his inner judgment also,
though it is regulated by ethics and moral only.

Sacrifice and altruism---Martyrdom is hailed in many cultures as well. Behind it is one’s preparedness for
sacrifice and volunteering spirit for some major cause-celèbre. For what and how one should commit
himself to sacrifice is another big question, of course, but, for the sake of a brief discussion here, let us
suffice it to mention the essential value of maintaining this ethical principle as a motto. Also a psycho
analyst might point out some egoistic motives behind martyrdom, but again let us put this detailed
elaboration aside for the sake of this paper.

Justice---Not much else is needed to discuss this element, owing to its intrinsic value and a long history
behind it. Social justice has also been emphasized in modern times both in the West and the East.
Compared to the above three elements, this last one of justice may still be the most actively practiced in
the contemporary world.

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Some proposals---All the considerations above must be followed by some proposals in concrete terms, so
long as one is to admit that more emphasis should be given to ethics and non-material considerations at
large. Here let me cite the following two proposals as a macro scale measures, while a more micro
treatment is certainly no less important for advancing the cause before us.

More prominent roles in the United Nations Forum--The genesis of the United Nations, as one recalls,
had much to do with moral calls for peace and mutual prosperity based on world cooperation. Once again,
this aspect should be reminded by way of allowing spiritual leaders of the world community to play more
prominent roles in the UN business. Proposing what is to be done should be expected from those who are
actually running the UN, that is, member governments. But one could easily imagine some clerics taking
a podium at the beginning of major sessions of the organization. It is true that Vatican is represented, but
it is there now merely as one member state. Even a religious leader who might have strong political
implications must be invited equally on an account that he is genuinely a leader in religions. No matter
whether one likes him or not, big figures of any religious schools would have political effects anyhow

Saudi Prize for Religions and Ethics---Nobel Prize does not include areas of ethics and religions, though,
as we all know, it awards Peace Prize. Nobel Prize does not confer anything in the fields of cultural
activities such as music, paintings, sculptures, and so on. Therefore Japan has started to award Japan Prize
to the international cultural achievements about two decades ago, though it might have been with a hope
that it will eradicate a cynical description of Japan as an economic animal. Here I should be duly honored
to propose the Saudi Prize for Ethics. With a view to a high esteem that Saudi Arabia receives from many
quarters in the world, it is well placed to start anew such a scheme. Also it will hopefully further
strengthen its international position in these areas. The proposed Prize is geared to all those who promote
the main task in the world arena, without regard to religions, colors and historical backgrounds. The
management of the Saudi Prize for Ethics should undergo a very serious study and research, although its
intent is all too clear and straightforward. It is my wish that an initial genuine intent be welcomed by the
Saudi leaders and the idea be put into action in the near future. Before closing, allow me to reiterate my
highest regards to the noble task which the Muslim World League has shouldered itself toward this
troubled world. It goes without saying that its endeavor should lead to the realization of many of our
hopes for peace and prosperity, and we are gathered here today basically to express our support to such an
esteemed cause.

Bibliography:Amin, Ahmad, Kitab al-Akhlaq (Book of Ethics), Cairo: Dar al-Nahda al-Misriyya, 1920.
Blackburn, S., Being good: A short introduction to ethics. Oxford: Oxford University Press, 2001.
Encyclopedia of Ethics. Lawrence C. Becker and Charlotte B. Becker, editors. Second edition in three
volumes. New York: Routledge, 2002.Genndai Rinnrigakuno Tennbou (Overview of the Modern Study
of Ethics), ed. by Ban Hiroshi and Endo Hiroshi, Tokyo: Keiso Shobo, 1986.Al-Maidani, Abd al-Rahman
Hasan Habnaka, Al-Akhlaq al-Islamiyya wa Usulha, 2 vols, Dimashq, Beirut: Dar al-Qalam, 1979.Ibn
Miskawaih, Tahzib al-Akhlaq (Refined Ethics), ed. by Muhammad Salman,Cairo:Dar Tayyba lil-Nashr
wa al-Tawzi‘, 2010.Perle, Stephen (March 11, 2004). "Morality and Ethics: An Introduction".
http://www.chiroweb.com/archives/22/06/16.html. Accessed 08, 10, 2010. Solomon, R.C., Morality and
the Good Life: An Introduction to Ethics Through Classical Sources, New York: McGraw-Hill Book
Company, 1984.

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Civilization from Discord to Reconciliation (With special reference to Jain theory of Anekāntavādavad)
Submitted by Dr Anekant Kumar Jain Asstt.Professor Dept. Of Jainphilosophy Sri lalbahadur Shastri
Rastriya Sanskrit Vidyapeeth (D.University) Qutub Institutional Area To Conference On " Dialogue, A
Common Human Bond "<< Sponsord by Muslim World League Taipei – Taiwan Rabi'I 18 and 19,
1432H February 21 and 22, 2011G

We are inhabitants of the same planet and share a common solar system. All of us are being affected by
inter-planetary radiation and all of us are in need of a proper atmosphere and ecological cover. This
natural state has given birth to the feeling of coexistence. Nature dictates that we cannot but live together.
There are indeed impediments to the fulfillment of this natural requirement. These impediments are less
natural and geographic but more artificial and imaginary. We have accumulated in our minds several
notions and beliefs which have cut off our direct contact with reality. We see distorted images through the
spectacles of these false notions and beliefs. One harmful consequence is that we have raised huge
artificial walls between man and man making it impossible for one man to see, know and understand
another. Differences of race, colour and religion constitute an unholy trinity that has so divided humanity
as to make hostility among men appear more real than friendship. It is this hostility which has vitiated the
natural concept of coexistence. How ironical that we have to make strenuous efforts to make people
understand the principle of world peace and friendship, whereas no effort whatsoever is required to make
them understand strife and unrest! The Teerthankar of Jain religion Lord Mahavira was a towering
personality who has left a lasting impact in the form of his teachings for the spiritual advancement of the
individual, protection and conservation of all forms of life, and a rational, just, peaceful and secular social
order. The teachings of Lord Mahavira are as useful and timely as they were 2600 years ago. He put
forward the doctrine of Anekāntavādaavada that is many-sidedness. He always advised his disciples to
discover the truth after taking into account all aspects and giving them due weight. This broadens one's
outlook and trains the mind to accommodate the feelings and the way of life of other faiths and
communities. Anekāntavāda encourages interpersonal and communal harmony by promoting tolerance in
the community. The same principle of tolerance can be extended to intellectual, social, religious and other
fields of activities. Tolerance as enunciated by Anekāntavāda, will end all inter-caste strife and communal
violence. Anekāntavāda is thus the pillar of religious and social harmony and the sheet anchor of
secularism. Anekāntavāda ensures peaceful coexistence of all shades of philosophical and religious
opinions, paths as well as their followers. Mahavira regarded the individual and his social responsibilities
as the key to the progress of both the individual and the society. They point to a new era of hope and
promise for the masses delivering social equality, peace, empowerment of women, non-violence,
tolerance and social justice.

1.Doctrine of Anekānta : A systematic formulation of Anekāntavāda is found in Samantabhadra’s Āpta

Mīmāńsā (3-4th cen. A.D.). However, the doctrine is so assimilating that it has given rise to various
interpretations. It will be interesting to see a few of them: a) Anekāntavāda: - An + eka + anta + vāda, i. e.
not –one –sided – statement. , i.e. many sided exposition. It is a statement made after taking into account
all possible angles of vision regarding any object or idea. In this sense, Anekāntavāda is a theory of many-
sidedness or manifoldness of reality. b) Anekāntavāda: - An + ekānta + vāda, i. e. not categorically
asserted philosophical position. In this sense, it stands for the philosophy of non-absolutism. c) In some
other sense, it stands for the theory of manifoldness, which is different from a philosophy of
indetermination or that of dubiety. In order to understand the scope and denotation of Anekāntavāda, it is
useful to make a distinction between two senses of the term. In the first place, the term is used to denote

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the Jain metaphysical doctrine, or the Jaina view of Reality. The Jains hold that Reality is manifold; each
substance does have infinite qualities and modifications. According to them, each substance has a multi-
faceted nature, consists of diverse forms and modes, of innumerable aspects. In this sense, the term can be
correctly translated as ‘the theory of manifoldness of reality’. However, the term Anekāntavāda is also
used for the Jaina philosophical method, which allows for reconciliation, integrations and synthesis of
conflicting philosophic views. Jains argue that different philosophers, when they construct different
philosophical systems, emphasize different ‘standpoints’. They further point out that as long as we
emphasize one aspect or standpoint , while being fully aware that this is only one out of many, equally
viable standpoints, we employ a right philosophical method. But when we emphasize only one standpoint
by excluding all others, we employ an incorrect philosophic method. The aim of Anekānta philosophy is
to expose an incorrect philosophic method and isolate and identify the right philosophical method. To use
other words, Anekāntavāda is that method of philosophy, which recognizes all the philosophical theories
to be the partially true expressions of reality (S.S. Divakara’s Sanmati Tarka). As every theory is true
partially, and not exclusively, there is no perfect theory of reality. The perfect view of Reality will be
obtained only by recognizing that our theory is one of the many theories that are equally (partially) true.
In this sense, Anekāntavāda advocates a sort of relativistic approach to reality and denies supremacy to
any one view about reality.

2.Philosophical approach of Anekāntavāda (Multisidedness) According to Jain metaphysics, the reality is

constituted by innumerable material and spiritual substances, each of which is the locus of innumerable
qualities. Not only are there innumerable substances, each with innumerable quality, but each quality is
susceptible to an infinite number of modifications. Clearly ordinary knowledge (non-omniscient) cannot
comprehend this complex reality, for ordinary knowledge is limited not only by the limited power of the
senses and reason, but also by the perspectives adopted by the knower as well as by the conditions of the
space, time, light, and so on. Recognizing the incredibly rich and complex nature of reality, Jains
developed the concept of "Many-sidedness" (Anekāntavāda) of existence in opposition to their
opponent’s claims that Brahman alone, because it is permanent and unchanging, is ultimately and
absolutely real or that, as the Buddhist claimed, nothing is permanent, and the changing process are the
only reality. 'Anekāntavādaavada' considers the third alternative faultless--neither 'this' nor 'that' but 'this
as well as that'. In philosophy both eternalism (permanent) and non eternalism are acceptable.
Anekāntavādaa will consider neither blameless. When both are integrated as 'eternalism-cum-
noneternalism' we get the third alternative which is blameless. What things are in the substance are in
themselves, as substance, is permanent. But the forms or modes of these substances are continuously
changing. Emphasizing the limits of ordinary knowledge, Jainism developed the theory that truth is
relative to the perspective (naya) from which it is known. Furthermore, because of reality is many sided
and knowledge true only from a limited perspective, all knowledge claims are only tentative (syat) having
the form, "X may be Y," rather than "X is Y."

3.Limiting Perspectives. The limitations of knowledge are illustrated with a popular Jain story, involving
five blind man and elephant. A king once brought five blind men into his courtyard where he had fastened
a large elephant and asked them to tell him what it was. Each man touched the elephant, and on the basis
of their perspective, told the king that he knew this thing to be. The fist felt the trunk and declared that it
was a huge snake. The second touched the tail and said it was a rope. The third felt the leg and called it a
tree trunk. The fourth took hold of and ear and called it a winnowing fan, while the fifth felt the side of
elephant and declared it to be a wall. Because each insisted that his claim was correct and truly described

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the object in question, the five men were soon in the middle of heated argument, unable to resolve the
dispute because they failed to recognize that each of their claims was true only from limited perspective.
Like the blind men, each person perceives things only from their own perspective. These perspectives are
determined by many factors, including sociocultural conditioning, particular place, time, light, hopes,
fears and, of course, subject to the limitation of our sensory receptors and reasoning power. A person
seeking profit sees everything in terms of gains and losses; and insecure person sees threats everywhere
and person devoted to God sees everything as God’s blessed creation. When it is understood that
knowledge is limited by the particular perspectives from which it is achieved, it becomes easy to see that
knowledge claims are conditioned by the limitation of the perspective that it assumes and should always
be expressed as only tentatively true. Just as the blind men should have been more circumspect, saying for
example, "Standing here, feeling the object with my hands, it feels like a winnowing fan. It may be a
winnowing fan," so should everyone understand that their knowledge claims should be asserted only
conditionally.

4.An experiment with Anekāntavāda

Anekāntavādaa is in freeing oneself from false tenacity and obduracy. It has five basic principles:

1. Dialectical Relation --2. Co-existence--3. Autonomy--4. Relativity--5. Reconciliation--4.1.Dialectical

Relation i. Philosophical aspect: Only that exists which has its opposite. Existence is dialectical (yat sat
tat satpratipaksham), i.e. no existence is without an opposite.

ii.Practical aspect: The opposite is an obligatory part of one's being. Since it is complementary, don't treat
it as an adversary. Behave with it as a friend. But what we see is that people following different social,
economic and political systems do not respect one another and behave as enemies. Both in the Loka
Sabha and Rajya Sabha the opposition has an important place. Even then it is not treated respectfully but
as an adversary.

iii.Reinforcing Practice aspect: The principle of opposites has universal validity. Even then because of
this emotional and self seeking nature people treat those holding opposite view as enemies. For changing
this emotional attitude, practice in reconciliation, proves very useful. Respecting views opposed to one's
own is an important aspect of safeguarding one's being. Therefore, engaging repeatedly in mental
reflection on reconciliation is essential.

4.2.Co-existence--i.Philosophical aspect: Everything has countless pairs of opposites. They exist together.

ii.Practical aspect: It is possible for two individuals with opposite views to live together. The beauty of
this world lies in the principle of let us co-exist. Therefore don't think of destroying your opponent.
Define the limits and let them stay within them --you within yours and him within his. Don't transgress
the limits.

iii.Reinforcing practice aspect: Opposition is a mental construct. It is this that is the main obstacle to
coexistence. If we sublimate the emotions of fear and hatred, this obstacle will be automatically removed.
For the sublimation of emotions repeated mental reflection on coexistence is essential.

4.3.Autonomy

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i.Philosophical aspect: Every object has an independent or autonomous existence. None interferes with
any other and so all objects are able to retain their identity based on their intrinsic qualities.

ii.Practical aspect: Respecting and recognizing the importance of individual freedom is a prerequisite of a
healthy society. The value of individual freedom should not be underrated while conceding the
importance of sociality.

iii.Reinforcing Practice aspect: One person should not be a hindrance to another person's freedom. Only
that person can do it who does not consider his view to be exclusively true. No one holding his view as
absolute truth can help interfering with the freedom of others. Repeated mental reflection on autonomy or
freedom is essential for changing this tendency towards interference.

4.4.Relativity

i.Philosophical aspect: Our being is independent and absolute, but our personality is relative. Within the
limits of personality our freedom is also relative. Therefore no man is absolutely free and since he is not
absolute he is relative. The theory of evolution bases itself on struggle and strife. Anekāntavādaa bases
itself on interdependence. We survive on the basis of mutual support.

ii.Practical aspect: Those whose thinking is one-sided, view the individual and society separately in a
fragmented manner. Some of them give absolute importance to society while some others give it to the
individual. Anekāntavādaa has a holistic view. According to it both the individual and society are relative.
If society were all important, individual freedom would become meaningless and if the individual were
everything, relativity would have no meaning. Freedom operates within the limits of relativity and the
latter acts upon and applies to the relation between the individual and society. It is the absolutist
standpoint that is responsible for embittering human relations. Even chauvinism and war are the products
of the same standpoint. Human relations can be viewed in a much wider perspective on the basis of
relativity. And properly understanding one's relation with objects, thoughts, dispositions and the body is
very necessary for cultivating non-violence. If relations with men are governed by cruelty, those with
objects by attachment, those with ideas by obduracy, those with dispositions by lack of restraint and those
with the body by disposition, violence becomes inevitable.

iii.Reinforcing practice aspect: Repeated practices are essential for changing a one-sided or absolutist
viewpoint. Mere knowledge cannot bring about a change. Long and sustained practice is necessary for it.
Mental reflection on relativity is essential for developing a holistic and relative viewpoint.

4.5.Reconciliation

i.Philosophical aspect: No idea can be wholly true. It is partly true. Try to discover the truth in other
man's idea even as you regard your own idea as true. It is a sheer obduracy to consider one's own idea as
absolutely true and the other's idea as absolutely untrue. Such an obduracy or false insistence leads one to
falsehood. The way to discover truth is lack of false insistence. A man devoid of false insistence can seek
reconciliation between opposite views.

ii.Practical aspect: Obdurate attitude is mainly responsible for sectarian provocations. One sect is not
ready to accept the partial trueness of views held by another sect. Acharya Vinoba once wrote "I agree
that the Gita has profoundly influenced me. Next to that is the influence of Lord Mahavira, the reason

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being my complete belief in his teachings." Mahavira has directed people to accept the truth (satyagrahi).
Today everywhere we encounter satyagrahis -- followers of a policy of passive resistance as advocated by
Mahatma Gandhi. I was also made a Satyagrahi by Gandhiji. But I knew who I was--not a Satyagrahi but
a Satya-grahi (one who accepts the truth). Every man carries a part of the truth in him, which is what
makes his life worthwhile. It follows that one should be prepared to accept each such part of the truth as a
particular religion, creed . We should become satyagrahi (accepters of truth). It is this teaching of
Mahavira which has influenced me most next only to the Gita."

iii.Reinforcing practice aspect: A man with 'reptilian brain' is always ready to spread sectarian and racial
hatred. Its evil effects can be mitigated through persistent efforts. For begetting an awareness of
reconciliation one has to mentally reflect on reconciliation.

5.Conditional Predictions.

Analyzing the logic of conditional assertion, the Jains came up with a sevenfold scheme for making a
truth claim about any particular object. For example, the following assertions are possible with respect to,
say, the temperature of a glass of water: It may be warm (to someone coming from the cold) 2. It may not
be warm (to someone coming from a very warm room it felt cold) 3. It may be both warm and not warm,
depending upon certain conditions. 4. Independent of all conditions, the water is indescribable (all
knowledge rest on certain conditions) 5. Indescribable in itself, the water may be said to be warm subject
to certain conditions (a combination of 1 and 4) 6. Indescribable in itself, the water may be said not to be
warm, subject to certain conditions (a combination of 2 and 4). 7. Indescribable in itself, the water may be
said to be warm and not warm depending upon certain conditions (a combination of 3 and 4).

The reason why the last three assertions all begin with the claim "Indescribable in it" is that every
substance known and described possesses an infinite number of qualities -- each of which also possesses
an infinite number of modifications. Although ordinary knowledge reveals some of these qualities and
modifications, it cannot reveal them all. Thus, all descriptions of reality are only partial. The substance
itself, with its infinite qualities and modifications, can be fully known only when all the limitations to
knowledge are overcome. The sevenfold scheme of conditional assertion forces us to recognize the partial
and incomplete nature of ordinary human knowledge. This is very important initial step in overcoming the
passions, because desire, hatred, pride, anger and greed stem from partial one-sided understanding of
things dogmatically presumed to be the whole truth. How many times have we embarrassingly realized
the inappropriateness of our anger, jealousy, pride, or greed when we came to see the "full picture"?
Greed for money vanishes when it is understood that money can’t buy health, friends or happiness.
Excessive pride gives way to humility when we come to appreciate the wonderful qualities and
accomplishments of others. Anger and hatred disappear when we realize that other objects, situations, or
persons are no threat to us. To the extent that we appreciate that the knowledge from which the
destructive passions arise is partial, we are encouraged to restrain ourselves until our understanding
increases.

In the same manner it is possible to find a lasting solution to the problem of world peace by integrating
the socialist economic system requiring a definite limit to individual proprietorship with the democratic
individual freedom. The famous historian Toynbee talked of the twin questions of bread and faith. Neither
in isolation can be faultless. Only that system can be conducive to world peace which ensures both in the
right proportion. In reality one man should be closer to another man, but in practice men feel more

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attached to things than to other men. Thus people feel much more attracted towards race, colour and
religion than towards one another. The gulf dividing truth and actual behavior constitutes a complex
problem. Philosophy speaks of three kinds of opposition: pratibadhya-pratibandhak (that which is
impeded-- that which impedes), vadhya-vadhak (the hunted--the hunter), and sahanavasthan (presence of
one-- absence of another). The turning off of the electric switch results in darkness where there was light
earlier. This is the first kind of opposition. The snake and the mongoose represent the second type of
opposition. Lastly, water and fire represent the third kind of opposition. Now it should be obvious that
coexistence is unthinkable in the face of differences and opposition. Jain philosophy found a solution to
this problem on the basis of which the principle of non-violence was established. Anekāntavādaa has a
comprehensive viewpoint about the avoidance of opposition. One of its canons is : There is nothing in the
world like total opposition or total non-opposition. Similarly total difference and total non-difference are
not true. Underneath opposition and difference are hidden non-opposition and non-difference
respectively, and vice versa. If we see only opposition and difference, we encourage violence. If we see
only non-opposition and non-difference, we destroy the belief in usefulness and imperil practical
behavior. Therefore, the solution to the problem of violence lies in viewing opposition/non-opposition
and difference/non-difference dyads relatively and in trying to integrate and reconcile them. On this basis
alone can the principle of coexistence be implemented.

7.Anekāntavādaa and Non-Violence

The world we live in is dualistic, compound of separateness and oneness. The latter lies concealed, the
former manifests itself clearly. Men differ from one another in several ways: i. Differences of beliefs and
concepts ii. Differences of ideas iii. Differences of taste iv. Differences of temperament v. Differences of
emotion 8.Violence and exclusive or one-sided viewpoint

The more intense the emotion, the more compulsive becomes false tenacity and obduracy based on one-
sidedness. And false tenacity and obduracy based on one-sidedness are the main characteristics of
violence. Violence is not confined to armament and war. Family quarrels, bitterness in human relations,
racial, sectarian and regional conflicts, separatist thinking are forms of incipient violence which
ultimately lead to armament and war. Disarmament and banning of wars are good principles, but we will
have to first pay attention to the basic causes of violence. False tenacity pushes a nation into cruelty and
opens the doors to violence. To reduce false tenacity Anekāntavādaa provides an important alternative.

9.The four cardinal principles of Jain way of life are: i. Ahi¬sā or non violence in conduct ii. Anekānta or
multiplicity of viewpoints in thoughts iii. Syādvāda or Conditional dialectic in speech. The entire moral
and spiritual ethical postulates of Jain are based on Ahi¬sā. Ahi¬sā parmo dharma,Live and let live are
the hallmark of Jains

10.Anekāntavāda and Aatankvad(Terrorism) Violence begets violence. Nobody can win lasting peace by
use of force. The Chinese president while visiting US presented the book ‘How to win war without
fighting by Lao Tse’. In our own time, we have seen Mahatma Gandhi using Ahi¬sā and anekānta win
freedom for India. To end terrorism, we have to first become self sufficient and confident or have faith in
our belief so that we can defend ourselves in all situations, understand the view points of all and use
education, dialogue to resolve differences using the technique of give and take. Ahi¬sā and Anekānta
(existence of opposing forces, reconciliation) will bring us closer to solving this problem.

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11.Anekāntavāda and Tolerance: The dictionary meaning of ‘Tolerance’ exposes the negative aspect of
acceptance in a dominant manner. If tolerance is taken to mean ‘ability or capacity to tolerate’, it will
point to toleration out of compulsion, out of helplessness or out of dire need of survival. For example,
tolerating the baddies in the classroom or undisciplined behavior or even the notorious people in the
society. It may even indicate the attitude of treating the other person with condemnation or the attitude of
superiority complex and treating other as inferior, e.g. rich people tolerating poor people, scholars in the
class tolerating the mediocre students, powerful nations tolerating weak, underdeveloped countries etc.
However the doctrine of Anekāntavāda is based on the definition of reality as existent (substance is the
indication of existent, existent is with origination, destruction and permanence and substance is with
attributes and modes). Thus Anekāntavāda is a philosophy of intermixture and tolerance (better known as
reconciliation to the existence of opposite attributes simultaneously) and presupposes balanced and
equitable thinking rather than from a position of strength or weakness.Thus it would be wrong to equate
Anekāntavāda with such negativity, because, Anekāntavāda does not reflect negativity. It does not
indicate the falsity or invalidity of any theory, but emphasizes the element of truth in every theory. Its
focus is on pointing out the extent of acceptability of every view rather than bringing out the reasons for
denial. And the reason for the emphasis on positivism is that, every theory, according to Anekāntavāda, is
only a partial description/exposition of reality. Hence, it cannot be regarded as the view that holds the
capacity to ‘tolerate’ the other views, but rather it can correctly be described as that view which treats all
other views, including itself, with equanimity. In holding such temper of equanimity, Anekāntavāda
demands surrender of undue pride in one’s own existence and supremacy and tend to develop humility
and senses of respect towards other perspectives. In the present circumstances of communal disturbances
and religious tensions everywhere,Anekāntavāda can be applied as a paradigm to solve these battles. It
can be convinced to the classes and masses that all religions are different pathways to the same goal, and
that there is no room for superiority or inferiority of any religion. All religious faiths are equally
respectable. The theory can be applied to many spheres of life where there are battles arising out of
misunderstanding. And it can be well understood that it is the theory advocating equanimity among and
respect towards all the possible alternatives, rather than the ability to ‘tolerate’. Similarly in our
democratic form of government, doctrine of Anekāntavāda is very important for both the ruling and
opposition parties to accept existence of each as real and learn to live with each other in a logical and
peaceful manner. Samantbahdra gave an excellent example to show application of Anekāntavāda to
develop tolerance. “ The king wanted his crown of gold to be melted and made into bangles for princes.
The prince became sad and the princess became happy but the king was neither happy nor sad as he saw
gold in both the situations while the prince saw loss of crown and the princess gain of bangles.’ Thus
Anekāntavāda is a theory of tolerance in the broadest sense of the term.

The significant sutra or aphorism of Anekāntavādaa is balance .That man should not tilt in one direction
.The scale of the balance should not be heavier on one side. Both the sides should be in balance .If one
side represents the fixed, the other the variable, then we should move ahead taking both into
consideration.

Reference books, webs and articles: 1.Mahavira's Message Of Ahimsa & Anekant - The Times of India
http://timesofindia.indiatimes.com/home/opinion /edit-page/Mahaviras-Message--Of-Ahimsa-Anekant-
/articleshow/36151960.cms#ixzz1AWbTBYHS 2. PEACE AND AHIMSA (NON VIOLENCE) IN LIFE
NEW YEAR'S MESSAGE - 2009 BY HIS HOLINESS ACHARYA MAHAPRAGYA 3. Non-violence
and Its Many Facets -by Acharya Mahapragya 4.World Peace and Non-violence-Ganadhipati Tulsi 5.

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COMPREHENSIVE CONCEPT OF AHI¬SĀ AND its APPLICATION IN REAL LIFE-D.R. MEHTA
6. Ahi¬sā / Non violence; its dimensions and practices -Dr. Shugan Chand Jain 7. Jain Theory of
Tolerance-Dr.Meenal Katarnikar 8. Anekanta: The Third Eye- Acharya Mahaprajna, (Eng.
Trans.Sudhamahi raghunathan) Pub. Jain vishava Bharti University, ladnun, ed.2002 9.The Law of Non-
violence and its Relevance for all Times- V.P. Kothari, Jain Samskrti samrakshaka Sangha, Sholapur.
(1975) 10. The art and Science of Self realization (Purusharthasiddhyupaya of Amritachandra Suri)
Edited by Jagdish Prasad Jain ‘Sadhak’ 11.. The Jaina Path of Ahimsa - Dr. Vilas Sangave,Mahaveer
research centre,Shravika Sanstha,Solapur,1991 12. Ahimsa - The Science of Peace- Surendra Bothara,
Prakrit Bharti Academy, Jaipur (1987) 13.. The Conception of Ahimsa in Indian Thought- Dr. Koshalya
Wally, Bharata Manisha, Varanasi, (1974) 14. Jain dharma ek jhalak-Dr Anekant Kumar Jain, Pub. Shanti
sagar Chani smriti Granthmala, Meerut 15. Bhartiya Ahimsa Darshan- Dr Anekant kumar Jain, Under
Pub. 16. Ahimsa, Anekanta and Jainism, MLBD, Delhi, 2004 17. “Why is Anekantvada Important,”-
John M. Koller, 18. Sanmati Tarka, Siddhasen diwakar, Bhartiya gyan peeth, New Delhi

Toward Developing religious and Civilizational Dialogue

Submitted by Dr. Chan Tak-Kwong Fu Jen Cath. University, Dean of Social Sciences, Prof. of Religious
Studies To Conference On " Dialogue, A Common Human Bond "<< Sponsord by Muslim World League
Taipei – Taiwan Rabi'I 18 and 19, 1432H February 21 and 22, 2011G

Our article is a study on religious dialogue, which is a theme included in civilizational dialogue, since
religious dialogue is a factor within civilization. Some people consider the 21st century as the return of
the religious, which sounds a remedy to the over developed materiality, yet we cannot neglect the
problem of the return of religious intolerance in the various fundamentalist movements around the world,
which was one of the main things the old Enlightenment was trying to head off . 1

1. Dialogue and exclusivism

Since a good part of the problem with religious dialogue is religious people, their attitude towards
dialogue is the main question to be examined. Generally there are three kinds of attitude towards
dialogue:2 inclusivism, exclusivism and pluralism. Inclusivism is the kind which includes other religions
into its own system or context of reasoning, e.g. the anonymous Christian, title addressed by Christians to
the believers of other religions; exclusivism is the kind which considers all other religions other than itself
evil or superstitious; pluralism is the kind treats other religions in equal terms, hence every religion is
called to self-criticism or conversion. Inclusivism is the normal attitude found in religious dialogue, where
pluralism seems to be a better way, however, exclusivism can never do genuine dialogue . Religious
people, though witnesses of faith and lovers of God, and people with deep conviction to serve the world,
are also impossible people who confuse easily themselves with God. On the whole, the love of God in
religion is easily exposed to the danger of being confused with somebody’s career, of somebody’s ego, or
somebody’s gender, or somebody’s favorite metaphysical and institutional schemes.

2. Exclusivism and fundamentalism---An expert on religious dialogue, the late Jesuit William Johnston 1
John Caputo, On Religion-Thinking in Action, London & New York: Routledge, 2001, pp.91-92. 2 A.
Race, Christians and religious Pluralism , London: SCM , 1983.

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Professor of Sophia University, said once at a conference in Taiwan:1Inter-religious and inter-
civilizational dialogue will be central to human culture of the third millennium. It is scarcely possible to
conduct this dialogue at the level of dogma, since Asian religions and culture put little store on dogmatic
pronouncements. Johnston considered that the Second Vatican Council (1963-1965) brought great
changes among the Catholic attitude. He cited two passages from the council, which seems important to
him on this subject: From ancient times down to the present, there has existed among diverse people a
certain perception of that hidden power which hovers over the course of things and over the course of
things and over the events of human life.…The Catholic Church rejects nothing which is true and holy in
these religions. She looks with sincere respect on those ways of conduct and life which….often reflect a
ray of the Truth that enlightens all.” (Nostra Aetate2)

We have in our hearts a law written by God. To obey it is our very dignity. According to it we will be
judged…..In fidelity to conscience, Christians are joined with the rest of human beings in the search for
truth.” (Gaudium et Spes 16) Johnston claimed that the Council abandons scholasticism and opens the
door to mysticism, which is knowledge beyond words and reasoning. While in substantial agreement with
Prof. Johnston, I further believe that dogmatic pronouncement is the obstacle of dialogue, an extreme
form of fundamentalism.

The history of fundamentalism goes back between 1910 and 1915, in response to biblical criticism in
general and to the challenge of Charles Darwin in particular, a group of conservative Christians in North
America published a series of pamphlets under the title The Fundamentals as a description of the literal
beliefs of conservative Christians.2 The first of the five fundamentals is basic among the 1 W. Johnston,
“Mysticism and Interreligious Dialogue ”, in Fujen Religious Studies, No. 6, ( 2002.12), 1-22. 2 John
Shelby Spong exposed in his book on the history and the description of fundamentalism, to which he is
not consent, cf. A New Christianity for a New others: the inspiration of scripture as the literal, revealed
word of God.

3. Problem of fundamentalism

The biblical scholar John J. Collins studied many stories and examples of the violence in the Bible.1
According to him, the example of Mattathias and of Phinehas became the model for the “zealots” who
fought against the Romans in the first century, and whose methods would surely qualify for the label
“terrorist” in modern political rhetoric. Another example given by Collins is drawn from Christian
history. The English Puritan revolution was justified repeatedly by biblical analogies drawn from the
literal meaning of the Old Testament texts. Certainly, this way to incite literal violence against ethnic
outsiders and their cultic practices did not conform to their own orthopraxy . According to Collins,
violence is not directly drawn from the Bible, it is more human factor. The biblical portrayal of human
reality pernicious only when it is vested with authority and assumed to reflect, without qualification or
differentiation, the wisdom of God or the will of God. The Bible does not demystify or demythologize
itself. But neither does it that the stories it tells are paradigms for human action in all times and places.

In our opinion, the central message of the Bible is a God who is with us (Emmanuel), besides this there is
no certitude that transcends human discussion and argumentation of different opinions or options. Taking
the philosophical hermeneutics of the German philosopher Martin Heidegger for illustration,3 there are
three factors of any understanding in order to grasp the whole meaning of Being: Vorhabe (fore-having),
Vorsicht (fore-sight), Vorgriff (fore-conception). The work of hermeneutics is to change the “fore-

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structure” to “as-structure”, the circle between these two structures is called the hermeneutical circle.
World, New York: HarperCollins Publishers, 2001. Another book published by him earlier cf. Rescuing
the Bible from Fundamentalism, New York: HarperCollins Publishers, 1991.

1 John J. Collins, Does the Bible Justify Violence? Minneapolis: Fortress Press, 2004. 2 John J. Collins,
Does the Bible Justify Violence? p.31. 3 M. Heidegger, Sein und Zeit, Tubingen: Max Niemeyer Verlag,
1972.

Therefore, according to hermeneutics or the theory of understanding, there is no way to escape the fore-
structure or presupposition of any person or any culture, hermeneutical circle is a fact which one cannot
deny. The question is more on how to go into that circle without too much prejudice on the part of the
fore-structure.

A spiritual leader, the English Benedictine monk Bede Griffiths said: All these words, Brahman, Nirvana,
Allah, Yahweh, Christ, are meaningless to those who cannot get beyond their reason and allow the divine
Mystery to shine through its symbol. This is done by faith. Faith is the opening of the mind to the
transcendent Reality, the awakening of the eternal Truth.1

4. Toward Developing religious and Civilizational Dialogue: a new humanity of Spirit (1) B. Griffiths

An American mysticism scholar Andrew Harvey synthesizes different mystics of the world with their
characteristics: 2Buddhism is the way of clarity, Judaism is the way of holiness, Islam is the way of
passion, Christianity is the way of love in action. The description of Bede Griffiths on Christianity seems
better: What of Christianity? It is the revelation of the divine Mystery in the person of Christ. The one,
eternal Truth, which cannot be uttered, which cannot be known, is ‘symbolized’ in the life and death and
resurrection of Jesus of Nazareth…..At the resurrection of Jesus, human nature was taken up into the
divine, time was taken up into eternity. Yet these are only phrases we use to express the inexpressible.

Harvey cited also the saying of Griffiths on mystery: This mystery is beyond name and beyond form…it
always transcend anything that can be said of it and remains always unstained by any of our human
attempts to limit or exploit it.

1 Bede Griffiths, Return to the Center, Illinois: Templegate Publishers, 1976, p.73. 2 Andrew Harvey ,
The Essential Mystics, New York: HarperCollins Publishers, 1996. 3 Bede Griffiths, Return to the Center,
p.73.

When we are touched by mystic grace and allow ourselves to enter its field without fear, we see that we
are all parts of a whole, elements of an universal harmony, unique, essential and sacred notes in a divine
music that everyone and everything is playing together with us in God and for God. If we work patiently
with what we come to know, through prayer, and meditation and loving service to other beings, we will,
all the traditions promise us, come to understand what Christ meant when he said, “The Kingdom of
heaven is within you,” and what Sultan Valad, the great Islamic mystic Rumi’s son, is trying to transmit
to us when he writes, “A human being must be born twice. Once from his mother and again from his own
body and his own existence. The body is like an egg and the essence of man must become a bird in that
egg through the warmth of love, and then he must go beyond his body and fly in the eternal world of the
soul.”1 Indeed Griffiths said about “the one spirit in all religion” or “the mystery of the Spirit”, which is
the Center to which all humanity return. The meaning of the Centre is as explained at the front of his book

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Return to the Center: For, though God be everywhere present, yet he is only present to thee in the deepest
and most central part of thy soul. Thy natural senses cannot possess God or unite thee to him; nay, thy
inward faculties of understanding, will, and memory, can only reach after God, but cannot be the place of
his habitation in thee. But there is a root or depth in thee from thence all these faculties come forth, as
lines from a centre or as branches from the body of the tree. This depth is called the Centre, the Fund or
the bottom of the soul. This depth is the unity, the eternity, I had almost said the infinity of thy soul; for it
is so infinite that nothing can satisfy it or give it any rest but the infinity of God. (William Law)

Griffiths said also some striking words that cannot be ignored or they may determine the future of
religious dialogue: Always the divine Mystery is hidden under a veil, but each revelation (or ‘unveiling’)
unveils some aspect of the one Truth, or, if you like, the veil becomes thinner at a certain point. The
Semitic religions, Judaism and Islam, reveal the transcendent aspect of the divine Mystery with
incomparable power. The oriental religions reveal the divine Immanence with immeasurable depth. Yet in
each the opposite aspect is contained, though in a more hidden way. We have to try to discover the inner
relationship between these different aspects of Truth and unite them in ourselves. I have to be a Hindu, a
Buddhist, a Jain, a Parsee, a Sikh, a Muslim, and a Jew, as well as a Christian, if I am to know the Truth
and to find the point of reconciliation in all religion. 1 (2) Th. Fang and M. Eliade Back to the theme of
the centre, the late professor Thome Fang of Fu Jen Cath. University drew us to the attention of the of the
“Great Centre” (Huang Chi), as depicted by Chi Tzu in the “the Grand Matrix of Ninefold Categories” of
The Book of Ancient history, around the year of 1122 BC . This idea was implied by almost a thousand
years of religious mystification on the part of the Chinese people before strictly philosophical
rationalization in the dynasty of Chou. 2All forms of sacrifice are spiritually symbolic in meaning having
the efficacy of uplifting the centre of human existence into the utmost height of Heaven. The meaning of
sacrifices, consists in the return of the primordial as a way of requiting the numinous for the very
origination of Life in order to show our deepest gratitude and to express our inmost joy. According to
Prof. Fang this idea of the centre is also investigated in the study of Mircea Eliade in his study of the
archaic centre. According to Eliade, the “archaic center” is a developed form of archaic ontology, here are
the principles of archaic ontology: 3 1. For archaic men, reality is a function of the imitation of a celestial
archetype; 2. Reality is conferred through participation in the ‘symbolism of the centre’: cities, temples,
houses become real by the fact of being assimilated to the ‘centre of the world’; 3. Finally, rituals and
significant profane gestures which acquire the meaning attributed to them, and materialized that meaning,
only because they deliberately repeat such and such acts posted ab origine by gods, heroes, or ancestors. 1
Bede Griffiths, Return to the Center, p.71. 2 Thome Fang, Chinese Philosophy: its Spirit and its
Development, Taipei: Linking Publ., 1981, pp.71-74. 3 M. Eliade, Cosmos and History ,New York:
Harper Torchbooks, 1959, VII-VIII. XII, pp.3-27, 35-38. cited in Thome Fang, Chinese Philosophy: its
Spirit and its Development, p.73. According to Prof. Fang, almost all archaic people believed in a kind of
mystical ontology, not formulated in theoretical language, but expressed by symbols and myths or
revealed to us through the systematic practice of rituals, the remotely ancient Chinese were no exceptions:
In as much as the utmost height of Heaven was pretty hard to reach, the ‘Great Centre’ was established as
a symbolism or emblem by reason of which men could be thought to have come into their authentic
existence with an intrinsic worth derived therefrom. Therefore, the symbolic meaning of sacrificial rites
was interpreted to be consisting in a return to the primordial---i.e., the Celestial Archetype---as a way of
showing our pious and heart-felt gratitude to the numinous power beyond and above the profane world.

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Finally to conclude our study of religious and civilizational dialogue, the obstacle for dialogue is to take
human for God. The Theism of the monotheism, though with the alert to idolatry, is liable for this danger
as much as the Asian religions. Fundamentalist movements using the literal sense of the Bible to justify
ones own whatsoever for-structure is also harmful to genuine dialogue. The American philosopher John
Caputo has analyzed fundamentalism in his book On Religion-Thinking in Action.2 He cited his beloved
little prayer of the medieval scholar Meister Eckhart: “I pray God to rid me of God.” According to him,
this is a prayer to the ocean of God, whom we love, to rid us of the Gods of the raft. He said further, that
our job is not to sweep that tension under the rug but to keep it out in the open and allow this tension to be
productive.

1 Thome Fang, Chinese Philosophy: its Spirit and its Development, pp.73-74. 2 John Caputo, On
Religion-Thinking in Action, pp. 93-94.

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