Muslim Brotherhood and non-Muslims (2)

There is no compulsion in religion

Another question deals with is believed in the countries of Europe that Islam spread by the sword and terrorism, which affects the perception of some of Islam.

The response is as follows:

One may look at the map of the world that proves that Islam has spread, but not by the sword and oppression as they claim; but because it is far from everything that was resolved by the power of pressure and oppression and terror of peoples. Islam has persecuted the oppressive regimes. It allowed the people to choose their religions freely as there is no compulsion in religion. This principle is followed by Muslims in all parts of the world, and history has not proven so far that Muslims conquerors ever forced even one person to enter it, as the countries that rarely experienced war are the same countries in which the largest numbers of Muslims are living, including Indonesia, India and China. These countries have been conquered by Muslims with their ethics, behavior, justice and respect for human rights. And this is the testimony of the senior Orientals who say that most of the Islamic conquest was due to trade, peaceful advocacy, wise persuasion and setting a good example.

If the entry of these nations into Islam was under the power of the sword they came out of it since the swords have been placed back into their sheaths and since Muslims have ignored their weapons. You have to prove to the world the tolerance and greatness of this religion, while the misleading approach is adopted by haters and the corrupt.

It is worth noting that the difference between the two cases, as both the question and answer are circulating about the spread of Islam by the sword, while the main address of the fatwa is no compulsion in religion. The people should not be forced to follow a specific religion, while the approach adopted by Muslim Brotherhood is contradicting with this vision. What can non-Muslims do if they have been deprived from all rights, including the building of their places of worship? They have no option except to leave their country to find another one that respects their rights of religious freedom or to convert to Islam.

It is not true that Islam has been spread by the sword, but the ideas of the Muslim Brotherhood provide an extreme practical example of oppression, terrorism and coercion, while they turn to use rhetoric phrases to cover their real approach towards non-Muslims.

The Muslim Brotherhood’s mufti confuses between the absence of coercion at the time of conquest on one hand and practical coercion exercised against non-Muslims after the stability of the state and other practices expressed by the previous fatwas on the other hand.

Not to be accused of adopting a discriminatory approach against the Muslim Brotherhood, we should read what they published in their magazine in its edition of December 1978.

We received a number of questions over what is circulating about the People of the Book and their Faith, and we decided to put this matter in its right place, based on the principles of Sharia and Islamic teachings.

For instance, God – Almighty- says: [which means] “Say, “O People of the Scripture, why do you disbelieve in the verses of Allah while Allah is Witness over what you do?” [Ch. 3. V. 70].

In other places in the Qur’an, God also says: “O People of the Scripture, why do you confuse the truth with falsehood and conceal the truth while you know [it]? And a faction of the People of the Scripture say [to each other], “Believe in that which was revealed to the believers at the beginning of the day and reject it at its end that perhaps they will abandon their religion,” [Ch. 3. V. 71-72] “They have certainly disbelieved who say, “Allah is the Messiah, the son of Mary” while the Messiah has said, “O Children of Israel, worship Allah, my Lord and your Lord.” Indeed, he who associates others with Allah – Allah has forbidden him Paradise, and his refuge is the Fire. [Ch. 5. V. 72]

God – Almighty – described the people of the book that they: “… those who were given a portion of the Scripture,” and that “They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded.” [Ch. 5. V. 13]

Similarly, God says [which means]: “Among the Jews are those who distort words from their [proper] usages and say, “We hear and disobey” and “Hear but be not heard” and “Ra’ina,” twisting their tongues and defaming the religion. And if they had said [instead], “We hear and obey” and “Wait for us [to understand],” it would have been better for them and more suitable. But Allah has cursed them for their disbelief, so they believe not, except for a few. [Ch. 3 V. 46] [And] among the few who believed was Abdullah ibn Ubay Salul.

The following verses are just clear-cut evidence on the disbelief of those who did not believe in the message of Muhammad (peace be upon him from). The Qur’an reads [what means]: “O People of the Scripture, there has come to you Our Messenger to make clear to you [the religion] after a period [of suspension] of messengers, lest you say, “There came not to us any bringer of good tidings or a warner.” But there has come to you a bringer of good tidings and a warner. And Allah is over all things competent.” [Ch. 5. V. 19] “O Mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you. But if you disbelieve – then indeed, to Allah belongs whatever is in the heavens and earth. And ever is Allah Knowing and Wise.” [Ch. 3 V. 170] “Say, “O People of the Scripture, do you resent us except [for the fact] that we have believed in Allah and what was revealed to us and what was revealed before and because most of you are defiantly disobedient? * Say, “Shall I inform you of [what is] worse than that as penalty from Allah? [It is that of] those whom Allah has cursed and with whom He became angry and made of them apes and pigs and slaves of Taghut. Those are worse in position and further astray from the sound way. * And when they come to you, they say, “We believe.” But they have entered with disbelief [in their hearts], and they have certainly left with it. And Allah is most knowing of what they were concealing.” [Ch. 5. V. 59/60/61].

“And the Jews say, “The hand of Allah is chained.” Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. [Ch. 5. V. 64] “Say, “O People of the Scripture, you are [standing] on nothing until you uphold [the law of] the Torah, the Gospel, and what has been revealed to you from your Lord.” And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. So do not grieve over the disbelieving people.” [Ch. 5. V. 68] Over than half a century ago, Sheikh Nāṣīf Yāzijī, (who belonged to Greek Catholic population of the Mutasarrifate, Lebanon), drew this analogy to explain the Christian concept of trinity:

“God is like the sun in the sky. The sun is separate from the earth by a vast distance, just as God is separate from his creation. He is far away in heaven. Sometimes what we call the sun is not really the sun, we see the light that comes from the sun and we call that light the sun. Jesus is as the light that comes from God.”[1]

What is Al-Mutai’i talking about?!

The fact is that there is no specific question that requires such a lengthy fatwa. It is well known that the People of the Book have certain doctrinal beliefs they believe in, and for which God will hold them accountable on the Day of Reckoning, whether He admits them into heaven or condemn them to hellfire. Likewise, Muslims should adhere to the tenets of their religion in which they believe.  Others should do the same.  Everyone should bear the responsibility of their faith, without seeking to impose it on others. So believe and let believe!

What is the real issue here?

The concept of creed is, of course, different.  Additionally, the Qur’anic verses cited by Sheikh Al-Mutai’i could be explained in volumes after being properly interpreted and painstakingly analyzed in order to provide complete, integrated interpretation. Any sincere Muslim knows these verses and fully believes in them, whereas the non-Muslim are not obliged to accept or believe in them; because simply he is not a Muslim. Thus, there should be no argument against him.

In order to demonstrate his diverse intellectual culture and sound knowledge, Sheikh Al-Mutai’i quotes the poem of Nāṣīf Yāzijī that sums up and analogizes the dogma of the People of the Book towards the sun (op.cit., pg.3).

Is this a methodical approach to explain others’ beliefs? How could he use one single poem to explain and represent any doctrine, while overlooking thousands of other texts that could serve the purpose? Would Sheikh Al-Mutai’i accept that non-Muslim resorting to the poems of Muhyi al-Din bin Arabi (who was an Arab Andalusian Sunni scholar of Islam, Sufi mystic, poet, and philosopher), Al-Hallaj (who was a Persian mystic, writer and teacher of Sufism) or Amr ibn al-Farid (who was an Arab poet), to explain Islam to others? Of course, he would not. However, when it comes to others he would never mind at all.

As a matter of fact, difference of religion is God’s timeless rule in Mankind; it has always been and it will never cease to be till the end of time.  It is based on what Allah wills, and what His divine wisdom entails. Consequently, religious disputation among people of faith will lead to nothing positive. In the holy Quran, we can easily discern many verses calling for the promotion of freedom of human will and the right of belief: “There shall be no compulsion in [acceptance of] the religion.” [2:256] “And say, “The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.” [18:29]. Why didn’t the eminent Sheikh refer to these verses so that he could give the reader a big picture perspective of the complete Islamic worldview on the issue, which is characterized by balance, tolerance and moderation.  The world is so vast, and fits us all together. Religion is also a dynamic human activity, but it is not the only one. It cannot permeate or control everything.

[1]. Issue No. 31 Al-Da’wa Magazine,  December 1978.