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.
Hamas and Fatah seek another truce after 17 are killed
It is the deadliest day in the fight for the Palestinian territories.
By IBRAHIM BARZAK
Saturday, February 3, 2007
The Associated Press
GAZA CITY, Gaza StripFatah and Hamas gunmen battled each other across the Gaza Strip on Friday, killing 17 people in the deadliest single day of their struggle for control of the Palestinian government.
Gazans huddled in homes to escape the crossfire, which has killed a total of 24 people and wounded 245 since fighting erupted on Thursday. Hospital officials said were running out of blood to treat the wounded.
By afternoon, leaders of Hamas and Fatah said they had agreed to a cease-fire, but needed to work out the details of a pullback of forces who were battling in the streets with mortar shells, rockets and heavy guns.
"We … agreed with God's help on a cease-fire," said Nizar Rayan of Hamas. "The measures that will be taken on the ground will be discussed in the next few hours." A Fatah spokesman, Abdel Hakim Awad, confirmed agreement was reached in principle.
An earlier truce unraveled after just two days.
More than 100 Palestinians have been killed since Hamas won elections last year and formed a Cabinet.
Hamas has established its own militia as a counterweight to the security forces controlled by President Mahmoud Abbas. The forces have fought repeatedly.
Fatah forces raided a Hamas stronghold Friday, the Islamic University in Gaza City, setting fire to two buildings and sparking a heavy firefight with Hamas forces.
Hamas gunmen vowed revenge, and hours later, group members attacked two buildings of the Fatah-affiliated Al-Quds University, Palestinian security officials said.
Meanwhile, Israeli troops killed two armed Palestinians near the West Bank city of Ramallah early Friday. Palestinian security officials said the men were police officers on a routine patrol.