In the previous article we spoke of the need to focus on the common ground between our Islamic civilization and other civilizations. This includes the religious values shared by the followers of heavenly messages: “Say: (O Muhammad) “O People of the Scripture! Come to a word that is just between us and you“.” (Al-Imran 3:64) And: “Say, “We believe in what has been revealed to us and revealed to you. Our God and your God is One, and To Him we have submitted (as Muslims)“.” (Al-Ankabut 29:46)

We said that the western civilization is ultimately Christian, as Hunter Mead said: When we say ‘Christian’, we mean from a philosophical aspect ‘monotheist’. Believing in one God, Who governs the universe He created, is the basis of religious thought in the West. These orders – the divine orders – are comprehensive and apply to all people anywhere.”

This belief is common, as the Christian clergyman Hans Kwing observed with regard to the Jews, Christians and Muslims in particular. According to Kwing, faith means that man, with all the power and intelligence given to him, is unreservedly and unconditionally committed to comply and to have trust in God and His words.

We will conclude this series on the principles of dialogue and civilizational meeting points with the field of reciprocal interests. These include the issues of trading of raw and manufactured materials, energy, free exchange within the frame of the trade organization and international agreements.

Thus, interaction has multiple dimensions and ends that include values, culture, interests, economy, and politics. The political dimension could give support to the cultural and in turn, all of these dimensions could bolster one another to reach a real understanding.

The fifth and final step is to train oneself to the techniques of discourse and the arrangement of arguments. Rationality is the most important aspect of dialogue. Therefore, each of the parties of a dialogue should be aware of the cultural, dogmatic and intellectual premises of the other in order to employ the proper language. By language we do not mean the translation of words, which in itself is important to avoid confusion in the corridors of terms. Rather, we refer to a deeper dimension of language. We mean here that each party should have a firm background understanding of the other’s culture that goes beyond words to appreciating their spirit of civilization, philosophical principles, as well as social and historical development.

I remember that once, while I was in a dialogue with some western officials, I made reference to a “western dance”. I thought this dance to be of Italian origin and used it as evidence for the importance of partnership, a matter that gained their admiration and to which they showed no objection. However, when I later checked the encyclopedia, I found the dance to be of Spanish origin. These seem trivial details to an Arab party and they may be so; but they constitute a sort of formal communication that may develop into actual communication. Finding a communication language that comprehends the cultural and philosophical backgrounds is not a luxury, but a necessity.

Here I would like to point out that on the basis of the experience I have, the Islamic party in dialogue often lacks competence with regard to philosophical and legal issues that would make its vision clear to the other party. Similarly, therefore, being acquainted with the religious principles of the other from their sources could be beneficial in rounds of religious dialogue.

We present herewith religious, creedal and logical advice to establish an appropriate intellectual course of action for a less tensioned existence of Muslims in Europe. This advice looks to ensure that Muslims can live intelligently with other components to materialize the dream of a tolerant space in Europe. Theoretically, it is so; but practically there is a feeling of worry and uneasiness towards Islam due to some horrible acts performed by some Muslims. However, not all Muslims should be held responsible for this minority.

Advice

1.    The spirit of ‘being in the same boat’ should prevail. This first piece of advice reflects the hadith  concerning the people of a ship. Will you be patient with coexistence?

2.    Human rights should be respected. Would you be patient were they not respected?

3.    Duties have to be fulfilled. A Muslim has a duty toward his country.

4.    Virtuous manners should be activated, such as caring for neighbors, helping the needy, dedication, altruism, and justice. Will you be patient with this, brother?

5.    We should hasten to do good, without waiting for a neighbor to take the initiative.

6.    We should not wait for thanks from our neighbor.

7.    We should look for reasonable concepts to constitute a code of ethics.

Europe has a history of multiplicity and experience acquired from the love of peace and suffering in war. It has the ability of innovation, philosophical heritage, and human thought inherited from all Hellenic, Romanic, Jewish, Christian and, finally, Islamic components. Whoever doubts this should revisit George Sarton’s book An Introduction to the History of Science, where the author proves that Muslims lifted the banner of science from 750 to 1100 AC.

Over the years, Jabir ibn Hayyan, Al-Khwarizmi, Al-Razi, Abu al-Wafa al-Bayroni, Ibn Sina, Ibn al-Haytham, and Umar al-Khayyam all belonged to the culture of the Muslim nation. Then, western names began to appear, such as Girard and Beacon. But over 250 years of glory was shared by Ibn Rushd, Naseer al-Deen al-Tusi, and Ibn al-Nafees. This last thinker preceded Harvey in his theory concerning blood circulation. It is Islam that has tolerance, broadness in the circle of its creed, flexibility of its practices, different interpretations, belief in all heavenly messages, acceptance of the other and acknowledgement of differences.

Therefore, scholars have to enlighten Muslims about the tolerance of their religion. They must search for texts and historical practices that enhance tolerance and coexistence through providing more appropriate explanations that support the goals of such norms. This would prove the richness of Shari`ah (“Islamic law”), which considers positive integration attainable. Europeans also have something to learn about Islam in order to form a clear vision about its tolerance. They must appreciate Muslims’ eligibility to be good citizens and avoid the stereotypical outlook.

To be frank, we should say to Muslims: You have two problems, firstly, the stereotypical image that people have of Islam, owing to the terrorist attacks of 11th September and their subsequent events. Secondly, this distorted image has branded you with terrorism, in addition to many other groups that contributed to impute it to Muslims. You have to exert more effort in two directions:

1.    Clear your ranks of terrorism, terrorists, and violent movements. Teach your youth the facts of their religion and their interests. In the European Council for Fatwa and Research for instance, we and the International Union of Muslim Scholars exert doubled efforts.

2.    Make effort to improve your image and break the generalizing stereotype that is fed through the media and other means of communication. The heart of this problem lies in the discriminating attitudes of some European, western circles. Some organizations feel uneasy with your very existence and take up negative stances toward you.

Looking at this problem from another aspect, wars that take place in some Islamic territories provoke further prejudices with unconvincing reasons. But we have to deal with the matter with a sense of responsibility. We should not to be content with it, but instead learn how to express our anger in a rational way that suits our religion and our civilization. So, how should we manage our differences? How should we express our anger without doing wrong to innocents or to ourselves and our countries where we live? How do we do so without terrorist acts of grave and evil consequences?

In our heritage there are means of peaceful expressions of anger. In one hadith, the Prophet (peace and blessings be upon him) ordered an angry person to sit if he was standing and to lie down if he was sitting so that he should not commit an act of foolishness in the state of anger. This, of course, does not exonerate the components of European society from their responsibility to understand Muslims. Nor can they shirk the responsibility of avoiding unfair generalization. Instead, they must deal with them as citizens of full rights, respect their religion, and create an amiable cultural and social atmosphere that allows Muslims to crystallize themselves within the European matrix without feeling alienated. The worst thing we fear of is the reciprocal and desperate demonization.

Finally, we quote Jacob’s words to his sons “O my sons! Go you and enquire about Yusuf (Joseph) and his brother, and never give up hope of Allah’s mercy. Certainly, no one despairs of Allah’s mercy, except the people who disbelieve.” (Yusuf 12:87)

There must be partnership to prepare a project for rescue and salvation. One hand can never clap. Scholars are therefore ready to present a culture of tolerance from Islam. We expect all active organizations in the West to interact with them. Turkey and Britain should also promote and interact with this. The only alternative of this project will be the acceleration of hatred within the European house.

The ruler of Algeria once slapped the French Consul on his face. The result was that France occupied Algeria for 130 years and did not leave except with millions of victims. A heinous act was committed in America and Muslims denounced it, even though it was alleged that its perpetrators were Muslims. Nevertheless, the western media insists on accusing Muslims and Islam of violence and terrorism. The French proverb seems to ring true: ‘He who wants to kill his dog can just accuse it of having rabies.’

Today, the confrontation has intellectual, cultural and ethical dimension presented in the form of the theory of the clash of civilizations, which rests on the opinions of Bernard Louis, a Jewish orientalist. He said for example: “The clash of civilizations is a trend and movement that goes beyond many levels of political issues and the governments that produce them. It is no less than a clash of civilization, perhaps an irrational one. But it is undoubtedly a reaction of an old enemy to our Jewish secular heritage, our secular present, and the international expansion of both.”

Obviously, there is no eternal war between human beings just as there is no eternal peace between them – even between the people of the same culture. Thus, dialogue has become a sacred duty in these circumstances to save ourselves, to save the West from itself and to save us all from the misunderstanding and malice that fill the hearts of some. When a group of Muslims acts in aggression, they are at once branded as terrorists. But when blood is shed in Palestine, it is simply a mistake in time and place. Dialogue should deal with this de facto injustice and with the orders given to different authorities over the Islamic world concerning curriculums, women’s and human rights. Such orders make us feel insulted.

The dialogue to which we call can take place through a cultural alliance between Muslim intellectuals and western intellectuals who express their opinions rationally and objectively in their countries. We have to discover the horizons for a long term dialogue. I would prefer that the money dedicated to teaching democracy or promoting women, be redirected to finance a project for mutual understanding and dialogue. Such a project would need to look for common ground in order to use this as a basis for a relationship of mutual respect.

The attack that took place in Eastern Aleg, on December 24, killing four innocent French visitors, who had entered Mauritania legally and showed respect to the country and its people, has caused much sorrow to Mauritanians both at home and abroad. It was shocking not only to Mauritanians but actually to everyone who knows Mauritania.

Mauritanians have always been far from violence and armed actions, due to two factors: (1) Mauritanians’ deep understanding of Islam, the religion of tolerance and peace, and (2) Mauritania’s sociologically undivided and closely related community, where the individual would be afraid of stigmatising himself as well as his family or clan if he commits a crime.

Basically, this gross act is against the Islamic teachings that prohibit killing innocent human souls, and it is even more detestable because it was committed during the sacred month of Dhul-Hijjah, while Muslims are just coming back from Hajj.

Declaring war against others on the false pretext of “jihad” is something strongly disapproved of by any religion as well as by any sound mind. It distorts the pure image of Islam, drives others away from it, and misrepresents the true concept of jihad, reducing it to militia operations, murder, and destruction.

In addition, such an act is detrimental to the interests of the whole nation, both individually and collectively.

While Mauritania is attempting at all levels — governmental, party, and public — to improve citizens’ quality of life, and while the world is devoting considerable efforts to help Mauritania rise up from backwardness (as we have seen in the Paris Club meeting), and while the nation is enjoying unprecedented freedom of thought, expression, and da`wah, a bunch of gangsters just come up and commit such an extremely hideous crime.

Those perpetrators had deviant religious ideologies, turned away from the values of their nation, never cared for the good of their homeland, and acted in complete disregard to the devastating consequences of their deeds (such as terrorising people, maximising risk of foreign intervention, deteriorating the country’s reputation, and discouraging domestic investments, which require stability and security).

It is the duty of everyone in this country — leaders, politicians, and citizens — to mobilise and combat such erroneous ideologies. Muslim scholars and intellectuals have a particularly important role in refuting the malicious thought that seeks to plunge society into chaos and turmoil and to implant intimidation and insecurity into Muslims’ lives.

We ask Allah, Exalted be He, to protect us, our country, Muslim countries, and all humanity from evil and tribulations.

This atrocious attack is totally contrary to the tolerant spirit and religious beliefs that Mauritanians have been known for throughout history. All Mauritanians, at home and overseas, have to censure such grave incidents, whether in word or deed, and to educate the youth about the gravity of such an invading culture that has no grounds in our religion and value system and endangers the future of our nation.

Dear Somali brothers…
May peace, mercy, and blessings of Allah be upon you!
Eminent scholars, jurists, and Du`ah (callers to Islam) called you more than one time to stop fighting. The last of these calls was the statement of the International Union of Muslim Scholars that urged you to put an end to war and incline to peace.Such statement made very clear the gravity of killing and combating quoting proofs from clearly decided texts of Qur’an and Sunnah (whatever is reported from the Prophet, peace and blessings of Allah be upon him). We do not therefore need to repeat such texts here as you were supposed to show immediate positive response after you had been informed.

Any way, we are aware that certain misconceptions are the reason behind your insistency on fighting. Therefore, we will discuss two of them in the light of Shar` (Islamic law) “… so that those who were to be destroyed (for their rejecting the Faith) might be destroyed after clear evidence, and those who were to live (i.e. believers) might live after clear evidence…” The two misconceptions in question relate to the non-application of Hudud (ordained punishments for violating Allah’s Law) by Sharif’s government and Al-Wala’ wal-Bara’ (loyalty and disassociation for Allah’s Sake) bearing in mind that the same government keeps relations with non-Muslim countries. In fact, such misconceptions provoked the sedition of takfir (declaring someone to be a disbeliever) and bloodshed in many Muslim countries.

Unfortunately, this developed because of lack of comprehension and wrong analogy. Such situation is similar to that when Khawarij (separatist group that believed committing a major sin amounts to disbelief) said: “No judgment but for Allah” hence Amir Al-Mu’minin(Commander of the Believers) commented: “It is a true word but used to prove false allegation.” He said so as Khawarij put the right word in the wrong context.
Regarding the first misconception mentioned above, we would like to assert that Shari`ah(Islamic law) covers very wide scope and comprehensive range. It comprises all obligations and prohibitions relating to different spheres of life as well as all sorts of good deeds which are meant for the well-being of Muslim individuals and their societies. Conforming to Shar` in the punishments’ field is a good deed. It is not only declared obligatory by Shar` but it is also desirable by human nature for it resists corruption. However, certain conditions have to be met for the application of Hudud:

First: The availability of a stable and obeyed regime. This is because it is well-established thatHudud are to be applied by the ruler and people in power. In the absence of such constant authority, the application of Hudud is neither obligatory nor even permissible as Al-Qurtuby stated mentioning that Muslim scholars unanimously agreed on such ruling.
Second: Having no fear of sedition or any religious trouble. A proof for this condition is the incident when `Umar (may Allah be pleased with him) suspended the punishment of exile.
Third: The non-existence of any doubtful matter that may ward off the application of Hudud, such as a famine etc., as `Umar (may Allah be pleased with him) did during the year of scarcity.
It is clear then that Islam is a complete system that considers people’s economic, social, security, and spiritual circumstances. Whoever does not perceive this fact cannot understand the reality of Shari`ah and its objectives which are based on facilitating matters and spreading glad tidings.

On the other hand, when a Muslim ruler does not apply Hudud though all the foregoing conditions are met; this does not take him out of Islam so long as he does not deny theShar`y (Islamic legal) obligation to apply Hudud. This is the view of verifying scholars who explained Allah’s saying (may He be Glorified and Exalted) in Surah (Qur’anic chapter) Al-Ma’idah: “… And whosoever does not judge by what Allah has revealed, such are the Kafirun(i.e. disbelievers – of a lesser degree as they do not act on Allah’s Laws)” as referring to Kufr(disbelief) of a lesser degree and Fisq (rebellion and disobedience to Allah) of a lesser degree. This exegesis is given by Ibn `Abbas and Hudhayfah (may Allah be pleased with them both). Since not judging by what Allah has revealed does not take a person out Islam, it is not permissible to fight people only because they do so. In fact, Kufr is an act of heart that relates only to persons’ beliefs.

Accordingly, it is reported that Hudhayfah and Ibn `Abbas said: “If a Muslim man does so ‘judges by other than what Allah has revealed’, this does not take him out Islam unless he disbelieves in Allah, His angels, His Books, His Messengers, or the Last Day.” The same is narrated from a group of Mufassirs (exegetes of the Qur’an) such as Tawus and `Ataa’. (book of Tamhid by Ibn `Abdul-Bar vol. 5 pp. 74-75).

Similarly, Shaykhul-Islam Ibn Taymiyah pointed out: “Ibn `Abbas and his companions mentioned that it is Kufr of a lesser degree, Zhulm (wrongdoing) of a lesser degree, and Fisqof a lesser degree. The same was said by Ahmad ibn Hanbal and other scholars of Ahl-ul-Sunnah (those adhering to Sunnah) as I will mention In sha’a-Allah (if Allah wills).” In addition, Shaykhul-Islam Ibn Taymiyah stated clearly the same with more details in his book Al-Fatawasaying: “Ibn `Abbas and his companions explained Allah’s saying ‘… And whosoever does not judge by what Allah has revealed, such are the Kafirun (i.e. disbelievers – of a lesser degree as they do not act on Allah’s Laws)’ as referring to people that committed Kufr that does not take them out of Islam. The same was maintained by Ahmad ibn Hanbal and some other scholars of our Salaf (righteous predecessors).” Shaykhul-Islam Ibn Taymiyah also ascribed such view to Al-Bukhari. (book of Fatawa Ibn Taymiyah). Please see our book “Fatawa Fikriyyah“; chapter onTakfir.
It is worth mentioning that we do not belittle the importance of applying Hudud. Rather, we aim only at giving issues proper explanations, calling to making peace and ceasing war, and consequently providing appropriate circumstances for the application of Hudud. This attitude is proven by the fact that Allah (may He be Exalted) did not punish people of Makkah when they combatted His chosen and most beloved servant Prophet Muhammad (peace and blessings of Allah be upon him) and his Sahabah (Companions of the prophet), tortured, and drove them away their land as this would lead to harming innocent men and women. Allah (may He be Exalted) thus says:
“… Had there not been believing men and believing women whom you did not know, that you may kill them, and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His Mercy whom He will, if they (the believers and the disbelievers) should have been apart, We verily had punished those of them who disbelieved, with painful torment.”
How is it that you, O Somali brothers, wage a war in which you kill innocent men, women, and children on the plea of defending the truth?

As for the second misconception on the grounds of which you justify fighting the government, it is related to the principle of al-Wala’ wal-bara’ (loyalty and disassociation for Allah’s Sake). Such principle was also misused in a way that led to declaring people as coming out the fold of Islam because of false reasons and misunderstood generalities. In fact, the word wilayah(loyalty) and derivatives of mawla and waly are used in many contexts of Qur’an and Sunnah. The word waly thus signifies twenty one meanings among which are Ar-Rab (our Lord, may He be Glorified and Exalted), an owner, an emancipator, a relative, a neighbor, an uncle, a partner, a supporter, etc. According to Murtada Al-Zubaydi: “Most of these meanings were narrated in hadith(s). Therefore, each one of them is to be attached to what is related to thehadith in which it was mentioned.”
To come to the point, wala’ (loyalty) is of different types and levels of which only wala’ based on`aqidah (creed) may take a person outside the fold of Islam. Infrequently, wala’ may be recommended such as wala’ to relatives including the non-Muslim ones for Allah says: “… And blood relations among each other have closer personal ties in the Decree of Allah (regarding inheritance)…” and the Prophet (peace be upon him) said to Asma’ (whose mother was a polytheist): “Connect ties with your mother.” Wala’ may also be prohibited such as wala’ that involves disobedience (to Allah) or assistance with murder.

Nevertheless, some sects through history interpreted wala’ incorrectly. Some prominent Sunnischolars warned against this, such as Imam Ahmad (may Allah be merciful with him) who said according to Al-Istakhry narration in Tabaqat Al-Hanabilah: “Wala’ ‘loyalty’ is bid`ah ‘innovation in religion’ and bara’ ‘disassociation’ is bid`ah…” `Abdullah ibn Ahmad elaborated widely on this inKitab As-Sunnah.
Accordingly, it is not permissible to cling to the misconception of Al-Wala’ wal-Bara’ (loyalty and disassociation for Allah’s Sake) to justify fighting against the African forces which came to support Somalia under local and national resolution of Sharif government. (Since the Prophet mentioned that) “Protection given by the weakest Muslim to a disbeliever is generally considered,” how is it when such protection is given by a high official?! Fighting such forces is thus not permissible under all circumstances. Rather, you have to agree with them on the duration of their task and the limits of their competence. This will facilitate their withdrawal and enable you to dispense with them. So fear Allah, adjust all matters of difference among you, and do not declare one another disbelievers to create means to fighting “And all of you beg Allah to forgive you all, O believers, that you may be successful.”

This is our advice to you and we are ready to engage in direct dialogue with you to clarify the truth concerning this matter as well as other issues. Besides, we call upon the government that was elected by influential people to resort to dialogue before resorting to fighting as `Ali (may Allah be pleased with him) did with Khawarij (separatist group that believed committing a major sin amounts to disbelief). He held a dialogue and debated with them. He sent Ibn `Abbas to them and stopped fighting with them until they inflamed the community.
We hope that Djibouti and Eritrea, who quartered people of Somalia when the Ethiopian army attacked them, may help them as well to unite and come together. However, they are sincerely thanked for the support, solidarity, and sincerity they showed to Somali people.
In addition, we appeal to Somali scholars to spread this statement, revise it, correct it, and comment on it. Verily, we only seek the truth and aim solely at preventing bloodshed. We call upon all Somalis to work out an ambitious plan to protect their state against retardation, conflict, dissension, and influences of wars and destruction for doing so is the real jihad. It is noteworthy that Shaykh-ul-Islam Ibn Taymiyah stated that jihad encompasses all acts of righteousness as mentioned in the book of Alikhtyarat for Al-Ba`ly.
The plan mentioned above may be conceived as combining different factions with the government and the parliament. Such a united body can then develop the organisational departments of the state on the basis of Allah’s shar` (law); its texts, objectives, branches, and principles. You have to draw up a plan for life, not death, as Allah says: “O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he (SAW) calls you to that which will give you life…” It is the life that guarantees man’s happiness in this world and in the hereafter by promoting economics, bringing back the refugees to their homes, succouring the afflicted, and setting up well-trained human resources. The plan in hand may also codify systems that rely on forgiving and wide shari`ah (Islamic law).

It may adopt a foreign policy based on being a good neighbour, considering interests, and giving the two neighbouring republics of Djibouti and Eritrea a rank that suits the support and aid they showed to Somalia. It is a fact that all Arab, Muslim, and non-Muslim countries have their share in promoting peace and development including the possibility of concluding a nonaggression pact with Ethiopia who transgressed formerly. In addition, the armed forces may bring together all groups including young mujahids (those striving/fighting in the Cause of Allah), heroes among the Somali great generals, and pirates who will thus find it a good chance to serve their countries instead of the banditry they indulge in and who can be a part of the Somali marines until foreign fleets return to their military bases.
You have thus to ascend to that level of cooperating with all entities including the superpowers that should examine their policies to constitute power of peace but not of destruction and wars.
You proved your courage in fields of fighting and you have now to prove your wisdom in making peace and prosperity. Verily, Islam is a mercy to the whole universe. It is the religion of peace, love, and harmony. The Prophet (peace be upon him) thus commanded, as narrated by Ibn Ishaq, that a dog on the road had to be guarded so that the Muslim army would pass without harming it. How is it thus the gravity of harming Muslim and non-Muslim human beings?!
I hope that you discuss all the ideas and notions mentioned above. We may also discuss them together once the chance comes up to affirm their compatibility with principles of shari`ah as well as political tendency that safeguards public interest which is one of the supreme objectives of shari`ah as Abu Ishaq Ash-Shatiby said: “Shari`ah is laid down only to safeguard people’s interests.”
And upon Allah is the responsibility to explain the Straight Path. Verily, Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).
May peace, blessings, and mercy of Allah be upon you.

Professor `Abdullah `Umar Nasif
Chairman of Muslim World Conference
Prominent scholar `Abdullah Bin Al-Sheikh Al-Mahfudh Bin Bayyah
Chairman of Global Centre for Renewal and Guidance