"Islamic Perspective"

PTF/ Charles University, Prague- Czech Republic

The purpose of the paper is to uncover the way in which Islamic teachings "Shari'a", which is based on Qur'an and Traditions of Prophet Muhammad, has been misused by many non-Muslims as well as a few Islamic Groups who claim they are defending the dignity of Islam, their actions have been condemned and rejected by the vast majority of Muslims all over the world, also their actions have not only transgressed international humanitarian norms, they have also transgressed Islamic teaching, and the universal principles of life of Prophet Muhammad. The Qur'an speaks about the basic dignity of all human beings. The Prophet Muhammad spoke about the equality of all human beings, regardless of their race, color, language or ethnic background. Shari`a recognizes the rights of all people to life, property, family, honor and conscience.

Reconciliation, tolerance and coexistence comes from the dignity of the human beings, the basic equality of all human beings, fundamental freedom of thought, conscience and belief.

Some Groups of Muslims are actually in direct opposition to the spirit and letter of the Qur’an. The Qur’an is very explicit when it says there is no compulsion in religion. The Qur’an exhorts Jews to live by the laws revealed to them in The Torah. The Qur’an also orders Christians to live by their faith. From these examples it is abundantly clear that Islam advocates religious pluralism.

In order to understand Islam, it is necessary to study the relation between misconception of the main concept of Islamic law "Shari'a", especially as it relates to the implementation of Islamic conception of Human Rights and interpretations of human rights nowadays. It is also necessary to study the common ground between other religious scholars and Muslim scholars on the field of human rights and how that may aid resistance against misinterpretation of the Qur'an and Islamic teachings.

Modern interpretations of Islamic teachings vary enormously, as current developments show. Some groups believe that Islamic law requires the most repressive and cruel actions for some issues, on the other hand there are Muslim human rights activists who see human rights as natural outflowing of the teachings of the Qur’an and who support human rights as complementary to their Islamic faith.

Prophet Muhammad established the first Islamic community, which was actually a Jewish-Muslim federation that extended to religious minorities the rights that are guaranteed to them in Quran. Prophet Muhammad's community was based on covenant, a real and actual social contract agreed upon by Muslims, Jews and others that treated them as equal citizens. They enjoyed the freedom to choose the legal system they wished to live under. Jews could live under Islamic law, or Jewish law or pre-Islamic tribal traditions. There was no compulsion in religion even though it was an Islamic community.[1]

The difference between Muhammad's community and some Islamic communities nowadays is profound. The situation of Muhammad's community was based on a real social contract that applied divine law but only in consultation and with consent of all citizens regardless of their faith. Some Groups of Muslims are actually in direct opposition to the spirit and letter of the Qur’an. The Qur’an is very explicit when it says there is no compulsion in religion. The Qur’an exhorts Jews to live by the laws revealed to them in the Torah. The Qur’an also orders Christians to live by their faith. From these examples it is clear that Islam advocates religious pluralism.

Nowadays there are Muslims with new perspectives contributing to the understanding of Islam, new dimensions of the Islamic heritage are being highlighted, many of which point to compatibility between Islamic law and human rights.

Life is the highest asset for Islam. This is why it demands absolute protection independently from ethnic background, religious confession, ideology, material or intellectual property. " If anyone killed a person not in retaliation of murder, or (and) spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind"[2]

In this context we must keep in mind that there are four important principles when talking about reconciliation, tolerance and coexistence in Islam:

Within the Shari’a there are some rules that are called necessities and some that are called needs, and some that are called ease and facilities. Preservation of Religion is at the top. Life is the second, most important thing and so on and so forth. Similarly there are things that are obligatory, there are things that are recommended and there are those that permissible. The same also in modern interpretations of the rights there are certain rights that are on the top and then other rights come after them. [5]

Islam and tolerance:

In Bible, human being made "In God's image" [6], and since love is the most outstanding aspect of God, The Bible reveals God as "The God of love" [7], also The Bible sums up human binge’s obligation in this words: "You must love your God with your whole heart and with your whole soul and with your whole mind, ‘This is the greatest and first commandments. The second, like it, is this, ‘You must love your neighbour as your self.’ On these two commandments the whole Law hangs". [8] And besides loving God and neighbour, love one another. In this context -which mean the same idea- Muslims believe that human being was created by a transcendental God who doesn’t favour one human over another except in terms of piety and good conduct. In a bid to defend Islam or to promote it, several contemporary Islamic scholars and thinkers have sought to show that Islam has from the outset laid the foundations for human rights by asserting the supremacy of the value of justice and of the principle of human dignity.

Tolerance comes from recognition of:

1. The dignity of the human beings.

2. The basic equality of all human beings.

3. Fundamental freedom of thought, conscience and belief.

The Qur'an speaks about the basic dignity of all human beings. The Prophet Muhammad spoke about the equality of all human beings, regardless of their race, color, language or ethnic background. Shari`a recognizes the rights of all people to life, property, family, honor and conscience.

Islam emphasizes the establishment of equality and justice, both which cannot be established without some degree of tolerance. Islam has recognized from the very beginning the principle of freedom of belief or freedom of religion. It said very clearly is not allowed coercion in the matters of faith and belief.[9]

If in the matters of religion, coercion is not permissible, then by implication one can say that in matters of cultures and other worldly practices it is also not acceptable.

Qur’an says to the Prophet Muhammad, "But If they turn away, We have not sent you as a Hafiz (watcher, protector) over them (I.e. to take care of their needs and to recompense them). Your duty is but to convey (the Message)"[10] In another place Qur’an says, "Invite (mankind) to the Way of your Lord with wisdom and fair preaching; and argue with them in way that is better" [11] Qur’an also says "Say: 'Obey Allah, and obey the Messenger: but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If you obey him, you shall be on right guidance. The Messenger's duty is only to convey in a clear way (i.e. to preach a plain way)" [12]

All these verses give note that Muslims do not coerce people; they must present the message to them in the most cogent and clear way, invite them to the truth and do their best in presenting and conveying the message of God to humanity, and it is up to people to accept or not to accept. Qur’an says "And say: 'The truth is from your Lord, then whosoever wills, let him believe; and whosoever wills, let him disbelieve" [13]

We can say that there are many levels of tolerance in many angles, between family members, between husband and wife, between parents and children, and between siblings. There is also tolerance between the members of the community, tolerance in views and opinions, tolerance between the juristic schools, and tolerance between Muslims and the people of other faiths within interfaith relations, dialogue and cooperation.

Muslims have been generally a very tolerant people. Scholars and educated Muslims must emphasize this virtue among Muslim communities and in the world today. Tolerance is needed in Muslim communities: Muslims must foster tolerance through deliberate policies and efforts. Islamic institutions should be multi-ethnic and should teach respect for each other and should not generalize about other races and cultures. Institutions should exchange opinions and meetings with each other, and have dialogues and good relations with non-Muslims, which should inform non-Muslims what is acceptable and what is not and why they cannot accept things which are contrary to the religion . With more knowledge, the respect will develop and more cooperation will develop.

In all respects and from all angles, it’s unfair to judge the few that give a bad name to the many. The role of scholars, writers and intellects, as well as leaders of religions and political communities is to guide people to right path. Those who should be speaking out about values and aren’t are tacitly agreeing with and encouraging extremism. Some of the actions carried out in the name of religion or ideology or philosophy are indeed against the principles or goals. In the case of Islam, which has a population over of billion, Muslims strive to live by Islamic teachings of love, peace, and forgiveness. Those teachings, which have become universal values, remind us that Jews, Christians, Muslims and all others have more in common than we think.

Tolerance is a basic principle of Islam. It is a religious moral duty. Muslims are tolerant with their enemies as well as their fellow Muslims. Islam teaches tolerance on all levels: individual, groups. It should be a political and legal requirement. Tolerance is the mechanism that upholds human rights, pluralism including cultural pluralism, and the rule of law.

Islam and Coexistence

To trace the contours of the principle of coexistence and its dimensions, in the Islamic sense, nothing is more eloquent and relevant than the Qur’an : "Say : 'O People of Scripture Come to a word that is just between us and you" [14] The common denominator between Muslims and other People of the Book is vast. Since Islam has instilled in the hearts of Muslims the seeds of a predisposition for coexistence with the entire humankind, it is inclined to foster coexistence among the believers in God, but coexistence, from this perspective, does not mean a mandatory agreement on all matters.

Coexistence in Islam is grounded in an ideological basis, taking root in the faith. Muslims believe that the divine guidance was relayed through a long series of messages and prophecies, the last of which were Judaism, then Christianity and finally Islam. It is, therefore, only natural that the three religions should be nearer to one another than to the rest of religions. The Quran refers to the Christians and the Jews as the "People of the Book," because God had revealed The Torah to Moses and The Gospel to Jesus before Prophet Muhammad received the integral Message giving credence to the former messages

One of the most salient manifestations of coexistence in the Islamic civilization throughout ages is reflected in Islam's sustained perception of Jews and Christians as followers of God-revealed religions.

The Muslims gave substance to justice in the way most befitting the status of humans. This is clearly reflected in their treatment of those who do not believe in Islam and its principles, in their endeavor to purify society from evil, in their performance of humanitarian services and in their close cooperation for the dissemination of virtue and righteousness. History attests that the treatment administered by Muslims to non-Muslims in conquered lands was a paradigm of tolerance unmatched in history.

There is no doubt that for centuries Muslim societies usually practiced tolerance towards believers of other religions, to a much greater extent than Europe in the Middle Ages or in early modern period.[15]

Muslims in their prayers and when they starts acts mentions God’s mercy many times everyday when they says :"In the Name of Allah, the Most Gracious, the Most Merciful" by this mean Islam emphasizes the concept of God’s mercy and in the same time inter-human mercy.

The concept of God’s mercy is essential in Islam, when God is the merciful, human being must be merciful, human being must be merciful to others regardless to race, religion, color etc, and what is interesting that the mercy gives the person a feeling of safety, because mercy is something a person give to others and the others do so, this meaning we find it in some way in Bible when Jesus Christ said: "There is more happiness in giving than there in receiving" [16]. Mercy always leads to happiness and happiness is the main factor of coexistence .

Muslims in European Societies

Let us focus the position of Islam in Europe. This is an important part of a process which, in an increasingly concrete inter-Muslim discourse dealing with practical questions, should strengthen the identity of Muslims in Europe. The compatibility of the Muslim way of life with the European one needs to be made visible inside as much as outside Europe

The ten commandments of the European Union set out herewith are an entirely Euro-centric attempt to capture what currently seem to be the values and ideals of the European Union. This of course does not imply that the system of European Union values is better than others, simply that these values are all either explicit or implicit somewhere in the draft Constitution. The European Union considers itself to be values-based and driven.[17]

Muslims suffer increasingly from an unacceptable equation between Islam and terrorism which generates a constantly growing attitude of rejection in public opinion. Muslims are confronted with a strong pressure for justification. Within the global war against terror, the concentration on a very small and narrow segment of radicals, which is omnipresent in every debate about Islam, has led to a fatal impression.

In this situation, Muslims themselves have the responsibility, even the obligation, to provide the highest possible transparency and to bring the focus on the overwhelming majority of Muslims who, in living up to the teachings of their religion, stand for mutual respect and understanding and reject terrorism as disdainful for human beings. Multipliers of a peace-loving and rational Islam are key players in this process.

The voices of the scholars, theologians and intellectuals need to reach Muslims as well as the non-Muslims, they are in close contact with the people and can achieve a great deal. The clear position of Islam concerning freedom and human dignity needs to become common knowledge. The best medicine against hatred and intolerance is knowledge.

Diversity is a phenomenon common to all European societies. A key to acknowledging this diversity in a useful way lies in the recognition that it is a common good, the biggest common denominator between Muslims and people of other religions or ideologies as diversity common goods like the above reveal the universal character of values which ensure the quality of human coexistence.

As far as Jews and Christians are concerned, Moses and Jesus are, according to the Qur’an, important envoys among the five greatest prophets in world history. Prophet Muhammad followed their steps and paths. Within a universal frame, the belief of Muslims in an equal and common origin of all mankind forms the basis of the school of thought which, in the same way as the humanistic tradition, defines humanity as the central value. The sense of mutual responsibility among humans and the responsibility for the Creation can only become effective if human beings are considered equal without application of different measures.

This principle can only be translated into reality if values are not jealously claimed by single groups. The search for freedom, justice and human dignity is what we have in common with other religions, ideologies and world views. Opposed to this are poverty, oppression, discrimination, racism and occupation.

There practical advantages linked to Islam’s recognition in Europe, like the right to practice religion freely and openly. The moderate and open attitude towards Muslims in Europe creates a positive atmosphere of cooperation with the whole society. The culture of dialogue enables the building of bridges, taking up topics of general interest in an objective way instead of closing oneself up in ignorance and retreat. The negative consequences of isolation in some kind of parallel society are recognized by the Muslims of Europe ; thus, segregation models are rejected. [18]

It can be said that Moslems in Europe, who are better educated, more affluent, and more powerful than the Moslems of other countries are also more tolerant. [19]

1. Islam in Spain, which is often retrospectively idealized as a golden age of peaceful Jewish, Christian and Muslim coexistence.

2. In the Vatican Council of 1962-1965 the Church defined its attitude towards Islam in the formula which echoed the terminology of the Qur’an itself. [20]

3. Many times each day Muslims recite an important chapter of Qur’an in their prayers as well as in all their actions, and if anyone understood this verse as it's in simple meaning, we can reach real coexistence and tolerance, i. e., this verse " Guide us [Our God] to the Straight Way" [21].

4. When Prophet Muhammad won great victory and he returned to his homeland, Mecca. He asks the captured people "what do you think shall I do with you?" They said: "a merciful brother and nephew." he replied in simply, "Go wherever, all of you are free."

According to the last two examples, from two important sources in Islam, Qur'an and Traditions of Prophet Muhammad we can understand Islam as a religion of tolerance and coexistence. In addition and in this context I believe and I disagree with some Muslims commentators who interpret the following verse of the last verse that Qur’an implies rejection of Jews and Christians in stating " The way of those on whom you have bestowed your Grace not (the way) of those who earned your Anger, nor of those who went astray" [22].

Concluding remarks

There are seven concluding remarks to be made.

· Islam supports the principals of pluralism. This finds its expression in the Islamic principle of the diversity of positive effect that the people and cultures have on the development of civilization.

· In Islam Justice and freedom represent two essential human values and it is the duty of every society, all people included, to stand up for justice anytime and anywhere so that all human beings may enjoy their rights and liberties.

· Dialogue is the best instrument for the exchange of ideas between the various social groups and religions. It guarantees mutual recognition and peaceful coexistence. In order to continue and develop constant networking and effective working process and to be able to respond in time to challenges. This dialogues and discussions between differences religions, cultures and civilizations need to take place.

· Development of strategies to fight extreme views as well as raise of awareness concerning rigid and unilateral attitudes which could be harmful to Islam and Muslims, in the past or today. Shared commitment concerning the protection against such views or thoughts. For this purpose, the argumentation builds on a detailed theological and practical approach which keeps focusing on the current challenges.

· The international community has not yet agreed upon a definition of the term "terror" but points out that terror can not be associated with any religion, nation or civilization. Furthermore, it stresses the fact that anyone who threatens an innocent civilian with terror and murder is a terrorist whatever his affiliation may be. It is absolutely necessary for the international community to deal seriously and scientifically with the phenomenon of terrorism and support the creation of a committee of intellectuals and opinion-makers to deal intensively with this matter.

· Networking and better communication between the associations and the Islamic Religious Community in Europe should accelerate the positive development of the dialogue, as well as deepening of the Muslims' understanding of the significance of active participation in all areas of the society: cultural, economic, political and social. Muslims in Europe as a vital link between Europe and the Islamic world. A closer and more trustful relationship should arise from the perception of and the esteem for their role as bridge-builders.

· The Muslims of Europe are a constituent part of the European societies, the relationship between the Muslims and the European societies should build upon mutual good will and understanding. From this perspective the religious duty is peaceful coexistence with and within the society and its different ethnic and religious groups. Muslims in Europe - as much as any other citizen - have the duty to commit himself actively to the security and peace of the country and its inhabitants.

Value of life as a main principle in Islam "Reconciliation"

Islam and Tolerance

Islam and Coexistence

Muslims in Europe Societies

1. Al-sharif, Kamel, Human Rights in Medina Charter, (In Arabic), Scientific Conference Human Rights between "Shari'a" and written law, Riyadh, 2001, pp.56.

2. Qura'n, Al-Ma'ida, 5:32

3. Al-Dousok,i Faroua, Human being as agent on the earth, (In Arabic) Islamic Office Bierut, pp. 21

4. Traer, Robert, Muslim supports for Human Rights, Religion and Human Rights,(Conference about Human Rights), Khartom May 1992 pp.58

5. Al-Shatiby, Book "Almowafakat" 2/17-18 (In Arabic), Revision by M. A. Draz, first edition, Cairo.

6. Genesis 1:27

7. Corinthians 13:11

8. Matthew 22 :37-40

9. Sinceur, Mohamad Allal, Islamic Traditions and Human Rights, in Philosophical Foundations of Human Rights, UNESCO, Paris, 1986, pp211.

10. Qura'n, Ash-Shura, 42:48

11. Qura'n, An-Nahl, 16:125

12. Qura'n, An-Nur, 24:54

13. Qura'n, Al-Kahf 18:29

14. Qura'n, Al-imran 3:64

15. Kropácek, Lubš, Islam and Human Rights, Islam in Contact with Rival Civilizations, Institute of Philosophy of the Academy of Science of the Czech Republic,1998,pp.18

16. Act 20:35

17. Emerson Michael, What values for Europe, Islam and Tolerance in Wider Europe, Open Society Institute, Bodapest, 2006, pp. 9

18. See Austrian Imam Conference April 2005 available at http://www.derislam.at/islam.php?name=Themen&pa=showpage&pid=165 

19. Sedat , Laciner, Identity in Turkey – EU relations available at http://www.usak.org.uk/junction.asp?docID=296&ln=EN 

20. Hourani, Albert, Islam in Europe Thought, Cambridge University Press,1991,pp 49.

21. Qura'n, Al-Fatiha,1:6

22. Qura'n, Al-Fatiha,1:7

· Al-Dousoki Farouq, Human being as agent on the earth, (In Arabic) Islamic Office Bierut.

· Al-sharif. Kamel Human Rights in Medina Charter, (In Arabic), Scientific Conference Human Rights between "Shari'a" and written law, Riyadh.

· Al-Shatiby, Book "Almowafakat" 2/17-18 (In Arabic), Revision by M. A. Draz, first edition, Cairo.

· Austrian Imam Conference April 2005 available at: http://www.derislam.at/islam.php?name=Themen&pa=showpage&pid=165

· Emerson Michael, What values for Europe, Islam and Tolerance in Wider Europe, Open Society Institute, Bodapest, 2006.

· Hourani Albert, Islam in Europe Thought, Cambridge University Press, 1991.

· Kropácek Lubš, Islam and Human Rights, Islam in Contact with Rival Civilizations, Institute of Philosophy of the Academy of Science of the Czech Republic, Prague, 1998.

· Sedat , Laciner, Identity in Turkey – EU relations available at:

· http://www.usak.org.uk/junction.asp?docID=296&ln=EN

· Sinceur Mohamad Allal, Islamic Traditions and Human Rights, in Philosophical Foundations of Human Rights, UNESCO, Paris, 1986.

· Traer, Robert, Muslim supports for Human Rights, Religion and Human Rights,(Conference about Human Rights), Khartom May 1992.

· The Holy Bible, Revised Standard Version, Thomas Nelson & Sons, New York.

· The Holy Qur’an,(Translation of the meaning of The Noble Qur’an). King Fahd Complex for the printing of The Holy Qur’an, Madinah, K.S.A.

Mohamad Iwhida Ahmed, Libyan nationality, born in Sebha – Libya on 01 10 1963. Diploma from Sebha Religious Institute in 1981(Sebha-Libya). Bachelor of Law from Faculty of Law Gar-Younis University in 1987 ( Benghazi-Libya). Master degree from Institute of Islamic Studies Warsaw University in 1997 (Warsaw- Poland).

From 1987 to 1988 as a lawyer in Legal Department at senate board Gar-Younis University (Benghazi-Libya). From 1988 to 1994 as a lawyer in Legal Section at National Investment Company (Libya). From 1998 to 2000 as a lecturer at Faculty of Law Sebha University (Sebha-Libya). From 2000 to 2005 as an Advocate at Libyan Courts as well as a lecturer at Faculty of Law Sebha University (Sebha-Libya).

Current position: From October 2005 a Ph. D. Student in field of Human Rights, Department of Comparative Study of Religions, Protestant Theological Faculty, Charles University, (Prague-Czech Republic).

MA. Mohamad Iwhida AHMED

Department of Doctoral Study

Protestant Theological Faculty

Charles University

P. B. Box 529 Prague - Czech Republic,

Fax. 00420 221988215

E mail: iwhida63@yahoo.co.uk