In the name of Allah, the Most Gracious, the Most Merciful
All praise is due to Allah. May Allah’s peace and blessings be upon our Master, Allah’s Messenger, his family, and his companions.
Ladies and gentlemen,
May Allah’s peace, mercy, and blessings be upon you all!
At the outset, I would like to extend my sincere thanks and appreciation to the President, Government and people of Singapore for the kind invitation, the warm welcome, and the generous hospitality offered to me and to the accompanying delegation.
I would like to make it clear at the beginning of my talk that my visit to Singapore is not just about visiting Muslims; it is rather a visit to the people of Singapore, both Muslims and non-Muslims. The goal of the visit is to strengthen your great unity and coexistence and to cite you as a marvelous role model for national and human brotherliness and for joining hands with each other to maintain a developed and a prosperous community.
I am here to greet the people who have set the best examples in achieving communal harmony and peace among their individuals and the neighboring peoples. I pray to God Almighty to make the security and peace of this country last forever and grant all the world nations peace and security.
Ladies and gentlemen,
The talk about killing people in the name of religions, which has recently been known as the phenomenon of terrorism, is a long and sad one. I cannot explain it in detail in one or a few lectures. I think that if I can clarify that the religion, any religion, has nothing to do with these heinous crimes committed in its name, I will have achieved the goal of this visit.
What I say about my own religion applies equally to other divine religions that preceded Islam. Furthermore, I do believe in these religions, their prophets, and their heavenly books. I will present my lecture in the form of concise points that build on each other. To support my views, I will cite crystal clear verses from the Glorious Qur’an.
The first Qur’anic reality we come across in our topic is the relationship between Islam and the previous divine religions, particularly the chronologically closer ones, namely Christianity and Judaism. In this context, the verses of the Glorious Qur’an state clearly that there are no different religions from the perspective of the Qur’an; rather there have been numerous divine messages that stand for one religion. In this sense, Islam constitutes the last ring in the chain of a series of divine messages. It should be noted that the word “Islam”, which is mentioned only five times in the Qur’an and the word “Muslims” do not often refer to the divine message sent to the prophet of Islam in particular, but rather to the divine religion which God has chosen as a means for the guidance of all humans until the end of time.
Accordingly, the Qur’an uses the word “Muslim” to refer to the Prophets Noah, Abraham, Jacob and his children, Moses, Jesus, and Muhammad, may Allah’s peace and blessings be upon them all.
Based on this Qur’anic principle, we should adopt only one clear understanding from the verses of the Qur’an, namely the fact that the Qur’anic term “Islam” applies to one divine religion shared by all the prophets and messengers, the last of which is this religion of Islam, revealed to Prophet Muhammad, the last of all prophets. Moreover, the Islamic law is identical with the laws of the previous divine messages in many aspects. Undoubtedly, this represents a strong unity between Islam and other divine messages that came before it.
There is another aspect of unity that provides a strong connection between the prophet of Islam and his fellow prophets and messengers who came before him. This connection is the bond of brotherliness, which the prophet of Islam described it in the following statement, “Both in this world and in the Hereafter, I am the nearest of all people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one.” In this eloquent metaphor, the one parent that brings together all the prophets is the one divine religion to which they all belong. The different mothers stand for the different times and places they were sent in. The same applies to the connection between the Glorious Qur’an and the previous divine books as we often come across Qur’anic verses that tell us that the Gospel supports the Torah and that the Qur’an supports both of them.
The second point is about the relationship between Muslims and non-Muslims. Is it a relationship of human brotherliness or that of a mutual hostility? If we look at the answer to this question in the Glorious Qur’an, we will find that it is based on three main facts that collectively form the essence of the wisdom of Islam as presented in the Qur’an.
The first fact is what we may call “cosmic variation reality”. It briefly means that if Allah wished, he could have created all humankind of the same religion, race, and language. However, Allah has willed to create peoples different in their religions, races, and languages. Allah says in the Qur’an, “If your Lord had so willed, He could surely have made humankind one nation (following one religion only). Yet, they will not cease to disagree except one on to whom your Lord has bestowed His Mercy.” (The Qur’an, 11:118-119) Peoples’ differences in creeds, races, and language entail differences among them in terms of their understandings, feelings, and their way of thinking.
In summary, the Qur’an states that people have different doctrines, thoughts, and behaviors and that such difference is a divine cosmic will that will last until the Day of Resurrection.
The second fact that is logically based on the first is “the freedom of belief”, which the Qur’an has provided for man regardless of which belief one adopts and whether it is relevant to the true divine religion or not. Freedom of belief is the other face of the reality of variation. It is not plausible in the light of the divine wisdom that Allah informs us that he has created his servants of different religions and at the same time orders us to make them adopt one religion by revoking their freedom of belief. Otherwise, it would be a sort of absurdity that does not fit the wisdom of Allah Almighty. In addition, if there was a Qur’anic statement that proved the difference of belief at one place and another that denied such a difference that would entail contradiction in the Glorious Qur’an. Of course, this is totally unimaginable as it does not go in line with the divine wisdom and justice.
The Qur’an has plenty of verses that provide for the freedom of belief, including, “Then whosoever wills, let him believe, and whosoever wills let him disbelieve.” (The Qur’an, 18:29); “There is no compulsion in religion.” (The Qur’an, 2:256); and “To each among you, We have prescribed a law and a clear way.” (The Qur’an, 5:48)
The second fact is the so-called “acquaintance and integration reality”. It means that the relationship among those who are different but have their own freedom of belief cannot be based on conflict and hegemony. That is because the relationship of conflict means eliminating the other, and this relationship ends only by annihilating one of the conflicting parties and imposing a unilateral vision. In this context, the Glorious Qur’an states that the relationships among people within the right to variation should be a relationship of acquaintance that features peace, cooperation, and integration.
Therefore, it is of a blatant ignorance of Islam and of the Glorious Qur’an to claim that a Muslim’s relationship with a non-Muslim or a disbeliever is based on hostility and bloodshed or to claim that Islam is a religion of the sword that slaughters people, chases, and compels others to adopt Islam. We have studied in the Islamic Law at Al-Azhar Al-Sharif that the cause of killing others in Islam should not be their being non-Muslims but rather the aggression committed against Muslims. The leading Muslim scholars and jurists refuted the opinions that claimed the opposite view, based on clear evidence from the religious texts and sound arguments.
They further argued that the only situation in which a Muslim must carry his arms and fight others is the case of aggression by others against Muslims, whether this is an aggression against religion, land, property, or honor. This is the right to self-defense, which has been made legitimate by all the laws of truth and justice. Because the war in Islam is an exception, Allah has forbidden Muslims, if they were called on to fight, to go beyond the right to defend themselves. Allah even calls the act of going beyond the limits of self-defense an aggression. Allah says in the Glorious Qur’an, “Fight in the cause of Allah those who fight you, but do not transgress the limits. Truly, Allah does not like the transgressors.” (The Qur’an, 2:190) Thus, fighting in the cause of Allah has its constraints and values which if a Muslim fails to observe, he is then considered a transgressor. Indeed, Allah hates those who transgress. Let us further contemplate the first Qur’anic verse that gives the Muslims a permission to fight their enemies, “The ones who are fought are permitted [to defend themselves] for that they are unjustly attacked; surely Allah is Ever-Determiner over giving them victory. Those who have been driven out of their homes unfairly [for no other reason] except that they say, "Our Lord is Allah." And had it not been the repelling by Allah of humankind, some by the means of others, indeed there would have been completely demolished hermitages, churches, oratories, and mosques, wherein the name of Allah is much mentioned. Allah will definitely give victory to whoever vindicates Him. Surely Allah is Ever-Powerful, Ever-Mighty.” (The Qur’an, 22:39-40)
This verse clearly proves that the first reason for the legitimacy of fighting in Islam is to support the oppressed and to enable them to enjoy a safe life like others. It shows that Islam makes fighting obligatory to defend the heavenly religions, not only the religion of Islam, against the aggression of their enemies. This is understood from the mention of the houses of worship of the Jews and Christians, beside the mosque, which is the house of worship of Muslims.
The evidence that war is only permitted under the Islamic law for resisting the aggression, and not for forcing people to embrace Islam, consists of two elements.
First, in the case of the countries that were conquered by Muslims, their peoples were given two options: either to adopt Islam if they wanted to, or to keep their religions, rituals, temples, customs and traditions. Muslims gave them a pledge on the state protection of their freedom of belief and their churches. Those who opted not to adopt Islam were treated in accordance with the rule that states, “They [the non-Muslims] have the same rights and obligations as the Muslims”. History did not record a single case in which the Muslims entered a country and gave its people the option: either to enter Islam or to be killed or forcibly displaced.
Second, Islam forbids a Muslim who has to fight his enemies from killing women, children, old people, the disabled, the blind, monks, farmers, and craftsmen. The reason why a Muslim is not permitted to kill such categories of people is that they do not take up arms against them and do not constitute a direct threat or aggression against the Muslims. We read in the commands of the leaders of Muslim armies about the prohibition of slaughtering animals owned by the enemies’ army, except for the need to eat their meat. They also forbade their soldiers from burning trees, dispersing bees, and demolishing buildings and houses.
Ladies and gentlemen,
To summarize our remarks about Islam in this gathering, I would say that Islam is the religion of peace, not only among the Muslims, but between Muslims and non-Muslims. Allah sent the Prophet of Islam, peace be upon him, as a mercy to the worlds. Allah Almighty says, “We have not sent you except as a mercy to the worlds.” (The Qur’an 21:107) The word “worlds” refer to four categories, namely the human beings, jinn, plants, and inanimate things.
A Muslim who follows the way of his prophet should be a source of mercy to himself, to the Muslims, and to all people. If Islam is a religion of peace to the whole worlds, then it is very logical that it forbids bloodshed and only permits it under very strict conditions. Thus, those who kill people in the name of Islam are real criminals and corruptors of the earth and their penalty is well known in the Qur’an. Indeed, Islam is a religion of easiness in terms of its beliefs, laws, and rulings. Allah has affirmed such easiness in two places in the Glorious Qur’an stating that, “He [Allah] has not laid any hardship upon you in religion”; “Allah does not wish to lay any hardship upon you”. (The Qur’an, 22:78 and 5:6)
Islam is a religion of human brotherliness. Imam Ali, may Allah be pleased with him, advises every Muslim saying, “people are either your brothers in religion or humanity.” If religious brotherliness entails certain rights and obligations, human brotherliness, too, requires certain rights and obligations, which should be observed.
Islam is a religion that forbids radicalization and warns against extremism in understanding because otherwise this puts restrictions upon people in the religion of God, and the religion of God is characterized by being easy, rather than hard, to apply.
In particular, the Prophet, peace be upon him, has forbidden the Muslims from hurting or oppressing the People of the Book. He says, “Beware, if anyone wrongs a Muʻāhid (a person who is granted the pledge of protection by the Muslims), diminishes his right, forces him to work beyond his capacity, or takes from him anything without his consent, I shall plead for him on the Day of Judgment.” He also said in another hadith, “Whoever kills a Mu‛āhid shall not smell the fragrance of Paradise, though its fragrance can be smelt at a distance of forty years [of traveling].”
I wonder why some people do not eat from the food of the People of the Book while they read in the Qur’an, “Today, the good things are made lawful for you, and the food of the ones to whom the Book was given is lawful to you, and your food is made lawful to them.” (The Qur’an, 5:5) It is the Muslim’s right to make sure that the meat he is served was taken from a slaughtered animal, so he may eat from it, or otherwise he may not eat from it.
I equally wonder how some people forbid congratulating Christians on their feasts while they frequently recite the following verse, “And so [allowed for you to marry] are believing women in wedlock, and in wedlock women of (the ones) to whom the Scripture was given even before you.” (The Qur’an, 5:5) This means that Allah has made it permissible for Muslim men to marry chaste women from among the People of the Book. Is it reasonable that Allah makes it permissible for a Muslim man to marry a Christian woman and to show her affection and passion while forbids him from congratulating her on her Christian feasts?
You may ask: What about a Muslim’s relationship with non-Muslims who are not from the People of the Book?
The answer to this question is found in Allah’s saying, “Allah does not forbid you (as regards) the ones who have not fought you on account of the religion and have not driven you out of your residences that you should be kind to them and be equitable towards them; surely Allah loves the equitable.” (The Quran, 60:8) Thus, Islam requires a Muslim to deal with all people with kindness and justice because Allah loves those who adopt these manners in their treatment of others.
Ladies and gentlemen,
At present, it is very important to correctly understand the Qur’an and the Hadiths of the Prophet first before we practice their teachings in real life. It is very important for the Muslims living in non-Muslim societies or in multi-religious and multi-ethnic communities to positively integrate into their communities. Meanwhile, they should adhere to what preserves their faith, to the Islamic law, and identity. Thus, they become active members of their societies, contribute to their development, and show respect to the laws, religions, beliefs and traditions of others. You should know that showing respect to others’ beliefs does not at all mean adopting their religious beliefs.
A Muslim is required do engage in a positive dialogue with others following the Qur’an’s instruction, “And argue with them in a way that is best.” (The Qur’an, 16:125) Therefore, we should know that there should be no argument concerning beliefs because that would lead to endless conflict. We should rather look for the common human grounds between Muslims and non-Muslims. Indeed, Allah has created us to be acquainted with each other and not to engage in hostile disputes or kill each other. I admire very much the statement of Abu ‛Amr ˀibn Aş-Şalāḩ (died in 643 AH), may Allah rest his soul in peace, in support of his opinion that it is forbidden for a Muslim to kill peaceful non-Muslims, “Allah would not create them only to order us to kill them”. This is because it would be a sort of absurdity that does not match Allah’s infallible wisdom. Indeed, ˀibn Aş-Şalāḩ’s statement goes in line with the following verse, “He is the One Who created you; then some of you are disbelieving and some others are believing; and Allah is Ever-Beholding of whatever you do.” (The Qur’an, 64:2) In this verse, Allah mentions the word “disbelieving” before the word “believing” and the wisdom behind such marked order, according to the exegetes of the Glorious Qur’an, is that the disbelievers typically outnumber the believers.
These are the points I have attempted to cover in my lecture. I know I have taken a long time but I was encouraged by your kind patience and attentive listening. Indeed, Allah has prepared a great reward for those who are patient.
Thank you!
May Allah’s Peace, Mercy, and Blessings be upon you all!