ISLAM FOR BEGINNERS BRS 107.pdf - CUEA

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LESSON 9SHARIÀ, <strong>ISLAM</strong>IC LAWThere are two major reasons why I am writing this article: the first is to demystify some viewsabout Sharià or Islamic Law. I do not intend to belittle it or to empty it from its value withinIslam but to present it to Christians as a subject that can be studies with instruments of ourpost-literate world. The second is to invite Christians to have a working knowledge as thestudy of Sharià is concerned; with this, Christians could have an insight that could dissipatesome fears and suspicions.The concept “Sharià” means etymologically way, path or road that leads to a source of water.This is the meaning underlined in suras 42:13 and 21, 45:18, 5:48. In these passages, Shariàis strictly a way of life that Allah ordained for his people. The religious obligations, which wererevealed to Muhammad, are its content. Sharià is the law of Islam, based on the Qur’an andthe Sunna of the prophet. Sharià is, therefore, the practical aspect of Islam that embraces thetotality of the religious, political, social, domestic and private life of a Muslim. Therefore,essentially, Sharìa law is not a criminal law but a way to God. As given by God, according toMuslims, Sharìa stipulates what is permitted and forbidden. Sharìa becomes a problem tosociety when its human interpretation (Fiqh) is taken as God’s word. Many Muslim leaderstake sharià (God’s revealed law) for Fiqh (jurisprudence). This is what Christian need todiscuss; it constitutes the subject matter of our enquiry.Hence, it seems to me that the intellectual atmosphere of our time is becoming more andmore collective that scientific investigations are no longer limited to one discipline or to acategory of people or to one faith/religion but cumulative as people solicit an wide range ofknowledge. This is, perhaps due to an increasing number of interactions at all levels and tothe interdisciplinary dimension of today’s world. For instance, the problem that emanatesfrom Christian-Muslim encounters and man’s desire to find lasting and effective solutions insetting some guidelines for justice and peace among the believers of different religions havepressed us to present to Christians some essential points related to Sharìa or the Muslim law.Sharià has never been an issue reserved to solely Muslim, for it application affects all.According to Abdur Rahman I. Doi, Sharìa - the path shown by Allah and believed by allMuslims- is the only law that liberates man, individually and collectively, from all kinds ofFrederic N. Mvumbi,OP Page 42 of 85
servitudes. 1 It is, therefore, fundamental that Christians inquire on its nature, origin andextension and find out how such law liberates; this could help Christians to establish friendly,sincere and more reasonable relations with the Muslims.Many Christians would view this as strange or even inadequate subject because, they think, aspeech on Sharìa would only be useful in a Muslim context. We know quite well that theword “Sharìa” alone arouses great fear in the hearts of many Christians in Africa that none ofthem wishes to reside in any kind of Sharìa territory because when they speak about it, theyspontaneously think of a kind of degraded zones. It will be, therefore, difficult or impossible toconvince Christians that Sharìa could liberate people. However, I understand that Sharìaand its enforcement in a political institution should be regarded as a non-negligible point in thehistorical struggle of man in willing to create just societies. Salf El-Din Àbdel Fattah says:Islamic religious law, which has celestial origins, corresponds to human nature. Itsfoundations, in fact, are based on what is required by the unchanging nature shared byall men. In particular, it meets the needs for justice. 2To make it clear, the issue of Sharìa together with the call to set up Sharià states is neithersurprising nor strange to many African Christians living in South of Sahara, for they havealready witnessed a few attempts in Nigeria and in Sudan. Unfortunately, this state of affairsis not only refuted by Christians but also by many Muslims who exclaim “the time of Medinawill never come back”. Abdullahi Ahmed An-Na’im wrote:In view of the nature of Sharià, as historically understood by Muslims, the modernterritorial state should neither seek to enforce it as positive law and public policy norclaim to interpret Sharià doctrine and principle for its Muslim citizens. 3Sharìa states can only be established by force not by a genuine demand of the peoplebecause it violates the basic tenets of human rights; thus, it is not applicable to the modernman. Nevertheless, because of lack of solid information on the subject, someone mightendlessly speculate and fail to bring out consistent as well as coherent arguments to supportthis claim. We, therefore, thought that it is decidedly imperative to look into the sources ofSharìa, its nature and background for more evidence and objectivity.1 Abdur Rahman I. Doi, Sharìa: the Islamic Law (London: Ta Ha Publications, 1997), p. 2.2 Saif El-Din Àbdel Fattah, Between God and his servants there is the Sharìa in Oasis ( Germany: PassaviaDruckserviace Gmbh,2007), p.303 Abdullahi Ahmed An-Na’im, The time of Medina will never come back in Oasis ( Germany: Passavia DruckserviaceGmbh,2007), p 33Frederic N. Mvumbi,OP Page 43 of 85
Page 1 and 2: ISLAM FOR BEGINNERSA Handout for te
Page 3: 2. Islam, known and unknownWhat is
Page 6 and 7: ut also a cause of unity of all the
Page 8 and 9: ja⎺far said that he had, the Negu
Page 10 and 11: outlined in the preceding paragraph
Page 12 and 13: LESSON 4A BRIEF HISTORY OF ISLAM1.
Page 14 and 15: 1.2 Religious Context1. Arabian Tra
Page 16 and 17: Summary 3Islam is a historical even
Page 18 and 19: captured many animals, including tw
Page 20 and 21: Muhammad claimed to have received h
Page 22 and 23: -In case of war with anybody all pa
Page 24 and 25: -The Jews must bear their own expen
Page 26 and 27: Summary 5 and 6Muhammad was a Makka
Page 28 and 29: everything in Islamism begins with
Page 30 and 31: “Say. Shall we call on others bes
Page 32 and 33: we have provided for them.” (s.2:
Page 34 and 35: Allah and his words: follow him tha
Page 36 and 37: Summary 7This chapter is the centra
Page 38 and 39: and told us to shroud her in it.”
Page 40 and 41: on Friday (the day of assembly), ha
Page 44 and 45: The primary sources of SharìaMusli
Page 46 and 47: Sharià indicates not only what ind
Page 48 and 49: influences that Muhammad must have
Page 50 and 51: Even among Muslims, Sharìa a law i
Page 52 and 53: We wonder whether Shari'a has ever
Page 54 and 55: Study Questions 9What is Sharià an
Page 56 and 57: e a great mistake if Christians now
Page 58 and 59: *The unbeliever is also marked with
Page 60 and 61: LESSON 11LEADERSHIP IN ISLAMWe must
Page 62 and 63: 1. LEADERSHIP, QUID?Since all cultu
Page 64 and 65: commands and laws; 21 they are, ind
Page 66 and 67: Al-FATIHAIt is asserted that chrono
Page 68 and 69: The sura begins with three huruf (l
Page 70 and 71: In reviewing the ayats that mention
Page 72 and 73: terms such as God loves them, belie
Page 74 and 75: The fundamental difference between
Page 76 and 77: The two theories are also present i
Page 78 and 79: application and groups debating its
Page 80 and 81: very prominent and successful in Af
Page 82 and 83: suitable gift, the wealthy accordin
Page 85: Although we admit that we can have

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