1) Muslim politics dictates the shedding of blood for Allah.
Qur'an 2:244 And fight in the way of Allah, and know that Allah is Hearing, Knowing.
Conclusion: Bloodshed is common in and around Islamic countries.
2) Local Muslim politics demand revenge by a family member.
Qur'an 2:178 O you who believe, retaliation is prescribed for you in the matter of the slain: the free for the free, and the slave for the slave, and the female for the female. But if remission is made to one by his brother, prosecution should be according to usage, and payment to him in a good manner. This is an alleviation from your Lord and a mercy. Whoever exceeds the limit after this, will have a painful chastisement.
Conclusion: The are many blood feuds between Muslim tribes.
3) Other religions are condemned by Mo-ham-mad through false prophecy.
Qur'an 3:185 You will certainly be tried in your property and your persons. And you will certainly hear from those who have been given the Book before you and from the idolaters much abuse. And if you are patient and keep your duty, surely this is an affair of great resolution.
Conclusion: There is no toleration of other religions in an Islamic country.
4) An Islamic dictator must be kind and tolerate those who trust Allah.
Qur'an 3:158 Thus it is by Allah's mercy that you are gentle to them. And had you been rough, hard-hearted, they would certainly have dispersed from around you. So pardon them and ask protection for them, and consult them in important matters. But when you have determined, put your trust in Allah. Surely Allah loves those who trust in Him.
Conclusion: There are no true Islamic countries that are democracies.
5) For an Islamic dictator to prosper he needs to glorify Allah on a regular basis.
Qur'an 38:17-20 Bear patiently what they say, and remember Our servant David, the possessor of power. He ever turned to Allah. Truly We made the mountains subject to him, glorifying Allah at nightfall and sunrise, and the birds gathered together. All were obedient to him. And We strengthened his kingdom and We gave him wisdom and a clear judgment.
Conclusion: Ideally, a Muslim cleric should rule an Islamic country per Mo-ham-mad.
6) Muslims are to submit to the ruling Islamic dictator to achieve Muslim domination.
Qur'an 4:59 O you who believe, obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. This is best and more suitable to achieve the end.
Conclusion: There will be no political debates or elections in an true Islamic country.
7) Peace treaties with Islamic countries are not valid unless signed in Mecca.
Qur'an 9:7 How can there be an agreement for the idolaters with Allah and with His Messenger, except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them. Surely Allah loves those who keep their duty.
Conclusion: Muslims will break peace treaties on a regular basis.
Final Conclusion: There is no real peace in an Islamic country for anyone.
The Muslim World Interview with Gulen
Quran Cannot be Reduced to Political Discourse
09.17.2005 Saturday - ISTANBUL 18:33
Question: In a time when political Islam has become very popular, what are your thoughts on the relationship between Islam and politics?
In my opinion, people have either gone too far or not far enough with regard to understanding the relationship between Islam and politics. Some have said that the religion of Islam has no relationship with politics; others have perceived the religion as politics itself, ignoring the varied and rich aspects of religion. In the Holy Qur’an, there are verses concerning administration and politics. The Prophet’s practices also occupy an important place in this regard. For example, the Qur’anic terms “ulu al-amr” (those who rule), “ita'at” (obedience to the rulers), “shura” (consultation), “harb” (war), and “sulh” (peace), are all examples of some Qur’anic references with regard to political and legal decisions. In addition, there are Qur’anic verses related to legal institutions and also some that point to politics and governing.
However, in Islam it is not possible to limit the concept of governance and politics into a single paradigm, unlike the principles of faith and the pillars of Islam. History shows us that in the Islamic world, since the time of the Prophet, there have been many types of states. This is so even if we exclude the elections in the early period of Islam and the qualities that were exhibited in those elections. Even if one cannot see some major methodological differences among these types of governance, there are many differences in the details.
Those who are not aware of the principles of these different methods of governing have understood each of them as a separate system. I have to note that these differences were the result of the aspects of religion that are open to interpretation and related to the field of independent reasoning (Ijtihad).
In order to reach a healthy understanding and come to positive conclusions, one should refer to the main sources of Islam: the Qur’an and the Sunnah. There is no doubt that historical experiences are also an important source.
In the Qur’an, besides verses related to human relationships with God, there are many other verses regulating the relationships of human beings with one another. The source of both kinds of verses is one, Allah. The verses that remind us about our duties and responsibilities to the divine essence have been preserved in its originality based on the understanding of the Prophet and his companions. The Qur’anic verses and prophetic sayings related to the second category focus on the principles of humans’ social, economic, political, and cultural life. At the same time, they hint at some wisdom, betterment, and benefits through their brief ending statements at the end of many verses. For instance, the verses on justice, respect for rights, truthfulness, being compassionate and merciful, carrying out actions based on consultation, living a chaste life, and not deceiving anyone are considered examples of this category.
These kinds of verses that are directed to human relationships, if read thoroughly and correctly, will give some hints for Muslims about how to solve their future problems. Interpreters and the “Mujtahids” (those who are able to perform independent reasoning), to a certain extent, take this category as a reference point for their interpretations and analyses.
There are many topics in the Qur’an and in the sayings of the Prophet whose relevance to human experiences continues to come to light as time passes. The details of such issues have been entrusted to the passing of time.
The divine commands and prophetic suggestions about politics, the state, and ruling the community have been interpreted in diverse ways, resulting in different manifestations and various forms throughout history. You can relate this aspect of religion, if you wish, according to the concept that time is a great interpreter, or as an indication of the universalism of Islam, which is also known as the natural and tolerant religion (al-hanifiyyah-al-samha’). Yes, among the addressees of the Qur’an there were various groups of people: from Bedouins to civilized people, undeveloped communities to very developed nations, and simple masses to wonderfully organized and enlightened societies. The Qur’an has addressed all these groups considering their own understandings, approaches, views, evaluations, and even lives.
In the case of human relationship to the divine Being, it has given brief explanations leaving the details for the coming generations. In the case of human-to-human interactions, it has detailed and explained the specifics of some well-established principles.
In this regard, there has been a consensus of understanding on this first case with the exception of some heretical groups’ interpretations of the Islamic tradition. As for the second case, there have been many varying interpretations in accordance with the conditions, time, and the situations existing in the world. Naturally, these differences have been reflected in the judicial and administrative institutions.
It would not be a correct understanding of Islam to claim that politics is a vital principle of religion and among its well-established pillars. While some Qur’anic verses are related to politics, the structure of the state, and the forms of ruling, people who have connected the import of the Qur’anic message with such issues may have caused a misunderstanding. This misunderstanding is the result of their Islamic zeal, their limitations of their consideration solely of historical experiences, and their thinking that the problems of Islamic communities can be solved more easily through politics and ruling. All of these approaches within their own contexts are meaningful. However, the truth does not lie in these approaches alone.
Although one cannot ignore the effects of ruling and administration in regulating communal relationships between individuals, families and societies, yet these, within the framework of Qur’anic values, are considered secondary issues. That is because the values that we call major principles (ummuhat), such as faith (iman), submission (islam), doing what is beautiful (ihsan), and the acceptance of divine morals by the community, are references that form the essence of administrative, economic, and political issues. The Qur’an is a translation of the book of the universe, which comes from the divine commands of creation, an interpretation of the world of the unseen, of the visible and invisible. It is an explanation of the reflections of the divine names on earth and in the heavens. It is a prescription for the various problems of the Islamic world. It is a unique guide for bliss in this life and in the life to come. It is a great guide for the travelers in this world moving towards the hereafter. It is an inexhaustible source of wisdom. Such a book should not be reduced to the level of political discourse, nor should it be considered a book about political theories or forms of state. To consider the Qur’an as an instrument of political discourse is a great disrespect for the Holy Book and is an obstacle that prevents people from benefiting from this deep source of divine grace.
There is no doubt that the holy Qur’an, through its enrichment of the human soul, is able to inspire wise politicians and through them to prevent politics from being like gambling or merely a game of chess.
Note: The Muslim holy book will always be their source of political administration. Thus Islam is contrary to western thought.
Islam is religion and politics
Gates of Vienna July 07 2008
By Alf Ronnby, Associate Professor, University of Gothenburg
Europe was been invaded by Muslim armies and Muslim civilians for hundreds of years.
Therefore it is not strange that there exists a great deal of mistrust towards Muslims. Muhammad created the doctrine of holy war, jihad, in 610. His successors succeeded with holy war. Ten years after the death of Muhammad in 632 the Muslim armies lead by Abu Bakr had conquered large parts of the old Roman Empire in North Africa and the Middle east. Islam became a world power.
In 711 the Muslims crossed the strait of Gibraltar and conquered huge parts of the Iberian peninsula. By 732 they had advanced deep into France, but were defeated by Karl Martel’s army at Poitiers. The Muslims established the khalifa al-Andalus (Arabic Spain). It had its best days in the 10th century. In 1100 the Christians began to reconquer what had been lost, and in 1492 the last Muslim bastion in Spain, Granada, fell. A ‘reconquest’ of al-Andalus stands as a wet dream for certain Muslims today. Islamic violence in Spain has to be observed in this light.
In the east, Byzantium was under constant attack from Muslim armies for 800 years until Constantinople fell in 1453 and the whole of southern Europe was Islamized. The Islamic expansion continued in Europe, but the Muslim siege of Vienna in 1683 went wrong. It became a turning point, and after that Christian armies forced the Muslim empire in Eastern Europe back.
Even so, however, Islam is dominant in certain regions of the Balkans. Of the whole Ottoman Empire only Spain, Portugal, and Hungary (as well as some Balkan states) are no longer Muslim.
Islam is described as a religion that prohibits violence. But that is either a truth with some modifications, or else pure hypocrisy. The Quran forbids violence, but hails holy war. It is a double standard, as Muhammad showed himself when he defended the violence that benefited his own interests and conquests. Allah is described as the mighty killer of the infidels.
Palestinians Between Nationalism and Islam
By Raphael Israeli
The Palestinians are at war. But their war is not only against Israel. The two most prominent Palestinian factions, Hamas and Fatah, continue to battle on the streets of Gaza and the West Bank.
But the war does not end there. There is also a war for the soul of the Palestinian people, notes the prolific Hebrew University Prof. Raphael Israeli, in his newest book, Palestinians Between Nationalism and Islam.
Unfortunately, the Islamists are winning. They are exhorted to violence by the bulk of the Muslim world, which is steeped in the muck of radical Islam and the ossified ideas of authoritarian rule.
Only very slowly have moderates emerged from the shadows in Tunisia, Qatar, Iran and elsewhere to challenge this culture of violence. In some cases, these moderates are imprisoned for their courage. The courage of outspoken Palestinians, such as Nabil Amr, can result in life-threatening injury (he was shot by gunmen in Ramallah in 2004), or even death (many Palestinians have been summarily killed on charges of "collaboration").
The result is that the violence continues. "Islamikaze" violence, as Israeli terms it, is a virus that spreads quickly throughout the Muslim world. However, criticism is slowly seeping in, and challenging a system of ideas that the West hopes is doomed to fail.
Drawing from previously published essays, Israeli's book explores the dueling rhetoric between Hamas and Fatah leaders in the Palestinian territories. Even before the collapse of the Oslo peace process, the language of Islamism had become a tool to garner support on the Palestinian street. Indeed, Yasser Arafat found that even while he negotiated peace with Israel, he needed to wield the vitriolic language of his Islamist foes as a means to maintain legitimacy in a violent culture, thus blurring the line between state and religion in the still-forming Palestinian identity. Even Palestinian women have wielded this rhetoric in their bid to play a role in the "liberation of Palestine."
The author, a noted expert on the disaffected yet demographically significant Arab Israelis, observes that this population of some one million is undergoing a similar process. Their citizenship in the Jewish state makes their struggle even more complex.
Israeli explores several ways in which the Palestinians have failed to advance toward statehood, and still other roads this embattled people may yet take.
Notably, he states that "exactly as there are many Arab settlements within Israel proper, there is no reason that Jewish settlements cannot exist within the densely populated Arab areas." Such compromises will not be made, however, so long as the intransigent language of Islamism dominates the public square.
The writer, a former US Treasury intelligence analyst, is director of policy for the Jewish Policy Center and author of the forthcoming book Hamas vs Fatah: The Struggle for Palestine (Palgrave, November 2008).
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