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Khalid Chraibi Best of … articles in English 2006 – 2009 followed by (suivi de)

Khalid Chraibi Best of … articles in English 2006 – 2009 followed by (suivi de) Best of … des articles en français A jour au (up to date as of) 01 September 2009 Table of contents Articles in English Religion Pope and people must understand truth of Qur'anic teachings on Jihad and religious freedom Extremists cannot claim Koranic justification for violence despite proud boasts of « jihadis » Economics Mixed message on « riba » leaves Muslims trapped between usurers and lenders Sciences It is time for the Islamic world to replace lunar uncertainty with scientific facts Issues in the Islamic calendar Can the « umm al Qura » calendar serve as a global Islamic calendar ? Women's rights in Islam Women cite Qur'anic rights as Muslim modernists use law to confront culture of oppression Saudi judge ignores Qur'anic rights in harsh decision over the « Girl of Qatif » Reforming Islamic family law within the religious framework : the « best practices » strategy Misyar marriage Table des matières Ecrits en français Littérature Le roi Christophe de Haiti : « On nous vola nos noms » Une interview exclusive d'Aimé Césaire : « Difficile d'être un homme libre » Economie Le défi de la qualité Les « secrets » des entreprises compétitives Plan « Emergence » et développement industriel Mise à niveau : les raisons d'un échec Il n'est de richesse que d'hommes Réforme fiscale, privatisations et développement Bâtisseurs d'empire Paradoxes La charia, le riba et la banque Le groupe Cosumar : locomotive de la filière sucrière La politique des champions nationaux Intérêts publics et intérêts privés La « mise à niveau » des entreprises est mal partie M.Jettou s'attaque au chômage MI. Sciences 1er muharram : calendrier lunaire ou islamique ? La problématique du calendrier islamique Le calendrier musulman en 10 questions La problématique du calendrier islamique (version de deux articles refondus) Droits de la femme en Islam Charia, droits des femmes et lois des hommes La charia et les droits de la femme au 21è siècle Droits de la femme en Islam : la stratégie des « meilleures pratiques » Le mariage misyar : entre parodie et libertinage Le cheikh d'al-Azhar et le mufti d'Egypte : des lectures différentes de la charia Islam, laïcité et droits humains Italian translations Gli estremisti non possono cercare giustificazioni nel Corano Shari'ah, Riba (Interessi) e Banca Best of … articles in English Religion Khalid Chraibi - SaudiDebate.com Muslim society issues - Islamic law – Pope and people must understand truth of Qu’ranic teachings on jihad and religious freedom Thursday, 07 June 2007 By Khalid Chraibi In his Regensburg lecture of September 12, 2006 Pope Benedict XVI argued that Islam, contrary to Christianity, had resorted to violence and coercion to spread its faith (1). Quoting a long-forgotten 14th century Byzantine emperor in support of his argument, the Pope commented: "The emperor must have known that surah 2 : 256 reads: "There is no compulsion in religion". It is one of the surahs of the early period, when Muhammad was still powerless and under threat. But naturally the emperor also knew the instructions, developed later and recorded in the Qur'an, concerning holy war." The Pope then quoted the emperor as saying: "Show me just what Muhammad brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached". The Pope's derogatory remarks offended the Muslim community worldwide. Many media analysts saw in it the clear imprint of the Vatican's campaign to disparage Islam, in order to counter its progress in developing countries. The ulamas criticized the Pope for misrepresenting the facts concerning the Qur'anic verses he quoted, and for being clearly prejudiced in his discussion of Islamic thought and history. They reminded him that the principle of religious freedom was enunciated in numerous Qur'anic verses, none of which was ever abrogated. Moreover, the Qur'an only prescribed Jihad to the Muslims as a defensive war to protect themselves and their faith when under attack. The incident provided an opportunity for Muslims and non-Muslims alike to acquaint themselves with the Qur'an's real stand on the issue of religious freedom. The Qur'an proclaims the principle of religious freedom not in one, but in a multiplicity of verses, interspersed in many surahs, usually in the context of the discussion of the Messenger's mission. The description of the latter sets out its scope, limits and contents, with indications as to how it is to be carried out, and how the Messenger is to deal with a variety of issues, including his nearest kinsmen, the People of the Book, the polytheists, etc. (2) According to this description, the Messenger's main function is to convey the Lord's Message, to expound openly what he has been commanded and to give a clear warning to the people. He is "to invite all to the Way of the Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious." But, he is not set over people to arrange their affairs, and is not to overawe them by force. He can admonish them but, if they disobey him, he is to leave them alone, to their own choice. "Let him who will, believe, and let him who will, reject (it)." Or again: "Everyone acts according to his own disposition." "Those who receive Guidance, do so for the good of their own souls; those who stray, do so to their own loss." This point is so important in the Qur'anic message that it is reiterated on several occasions, using different wordings: "If people accept guidance, they do it for the good of their own souls, and if any stray, the Messenger is only a Warner." "If any will see, it will be for [the good of] his own soul; if any will be blind, it will be to his own [harm]: the Messenger is not [here] to watch over their doings." Thus, if he discusses the Lord's Message with People of the Book and they dispute with him, the Messenger is to say to them: "Allah is our Lord and your Lord: for us [is the responsibility for] our deeds, and for you for your deeds, there is no contention between us and you." Similarly, "If people argue with him, dispute with him, charge him with falsehood, he is to say: ‘My work to me, and yours to you! Ye are free from responsibility for what I do and I for what ye do!'" In such situations, the Messenger is "to turn away from them, have patience with what they say, and leave them with noble [dignity]." The Messenger is repeatedly reminded that: "If it were Allah's Will, He could gather people together unto true guidance." "If it had been Allah's Plan, they would not have taken false gods: but the Lord did not send the Messenger to watch over their doings, nor is he set over them to dispose of their affairs." The reason for the existence of religious freedom is explained in the following way: "If Allah had so willed, He would have made mankind a single People, but [His plan is] to test them in what He hath given them; so they must strive as in a race in all virtues." On one occasion, the Messenger is admonished in the following terms: "If it had been the Lord's Will, they would all have believed, all who are on earth! Wilt thou then compel mankind, against their will, to believe!" The most-often quoted verse reads: "Let there be no compulsion in religion. Truth stands out clear from error [...]." Contrary to the Pope's assertion, this verse was not revealed in Makkah, in "the early period, when Muhammad was still powerless and under threat," but in a later period, in al-Madinah, when the Messenger was in a situation of relative power and security. The occasion is narrated in all tafsir textbooks: in pre-Islamic times, some women gave their child to a Jewish family to raise, often in the Jewish faith, in the belief that this would give him a better chance to survive. When the parents of such children converted to Islam, the children were reluctant to follow suit, so the Messenger was asked by the parents whether they could coerce their children into changing their faith. The verse quoted by the Pope forbade the parents to exercise any such coercion, stating: "Let there be no compulsion in religion." The Messenger is repeatedly reminded that, no matter what happens, it is not his role to punish anyone who rejects the Lord's Message:"...thy duty is to make (the Message) reach them: it is Our part to call them to account." "It is not for the Messenger, but for the Lord to make the decision whether to turn in Mercy to the unbelievers or to punish them. It will be for the Lord to call them to account." The Messenger is to "leave them uploads/Finance/ khalid-chraibi-best-of-shari-x27-ah-economics-calendar-women-x27-s-and-human-rights-01-sept-2009.pdf