Church of Christ Sermons on Islam
Bobby Stafford	Islam Part 4     (Download Audio)		Islam

Islam – Part 4 

The following material is from brother Ernest Clevenger’s publication, Islam – History, Religion, and Conflict.  He has traveled in several Arab countries such as Lebanon, Egypt, and Turkey.  

The Islamic State 

Islamic states are radically different from a national state.  Islamic countries, which are able to impose Islamic law upon their citizens, have an ideological system as their foundation for their political, economical, social and religious life.  This system intentionally discriminates between people according to their religious affiliations.  A prominent Pakistani Muslim scholar, summarizes three differences between secular and Islamic states as interpreted by the Hanifites: 

First, “An Islamic state is ideological.  People who reside in it are divided into Muslims, who believe in its ideology and non-Muslims who do not believe.”

Second, “Responsibility of policy and administration of such a state ‘should rest primarily with those who believe in the Islamic ideology.’  Non-Muslims, therefore, cannot be asked to undertake or be trusted with the responsibility of policy making.

Third, “An Islamic state is bound to [discriminate] between Muslims and non-Muslims.”  (Mawdudi, S. Abul ’Ala’, The Rights of Non-Muslims in Islamic State, Islamic Publications, LTD. Lahore, Pakistan, 1982). 

There are four Islamic Schools of jurisprudence.  We’ve looked at the view of the Hanifites.  The other three schools are the Malikites, the Hanbilities (the most fundamentalists and the strictest), and the Shafi ‘ites.   All four agree dogmatically on the basic creed of Islam but differ in their interpretations of Islamic law that comes from four sources: 

1. Qur ‘an (meaning reading or recite):  The sacred book of the Muslim community containing direct quotes from Allah as allegedly dictated by the angel Gabriel.
2. The Hadith (meaning narrative):  The collections of Islamic traditions including sayings and deeds of Muhammad as heard by his contemporaries, first second and third hand.
3. Al-Qiyas (meaning analogy or comparison):  The legal decision drawn by Islamic Jurists based on precedent cases.
4. Ijma’ (meaning consensus):  The interpretations of Islamic laws handed down by the consensus of reputed Muslim scholars in a certain country.  (Samuel Shahid, http://answering-islam.org/Non-Muslims/right.trm. Internet, Oct. 1, 2001).

Differing emphasis upon the various interpretations explains how one Islamic faction can promote the propagation of peace while, at the same time, another Islamic group promotes Jihad, or a Holy War.  To harmonize practices, the many splinter groups of Islam usually claim dissenters misquote Qur’anic verses and place them out of context. 

Legal Opinions Considered God’s Law 

The Qur’an has only a few textual laws, the majority of laws are formulated as Fatwa (legal opinion) by prominent scholars in each country and carry equal weight with the Qur’an.  Actual laws may vary from country depending upon the Fatwa (a term you may have heard in some newscast lately).  Some of the more interesting Fatwa are:   

The Two classifications for Non-Muslims (or infidels);

1. Dar-ul-Harb (Household of War), people who are not bound by treaty, or covenant, or whose blood and property are not protected by the law of vendetta or retaliation;
2. Dar-us-Salam (Household of Peace) which is divided into three subgroups:

• Zimmis (those in custody) are non-Muslim subjects who live in Muslim countries and agree to pay the Jizya (tribute or penalty) in exchange for protection and safety, and to be subject to Islamic law.  These enjoy a permanent covenant;
• People of the Hudna (truce) are those who sign a peace treaty with Muslims after being defeated in war.  They agree to reside in their own land, yet to be subject to the legal jurisprudence of Islam like Zimmis, provided they do not wage war against Muslims;
• Musta’min (protected one) are persons who come to an Islamic country as messengers, merchants, visitors, or students wanting to learn about Islam.  A Musta’min should not wage war against Muslims and he is not obliged to pay Jizya [tribute or penalty] but he would be urged to embrace Islam.  If a Musta’min does not accept Islam, he is allowed to return safely to his own country.  Muslims are forbidden to hurt in any way.  When he is back in his own homeland, he is treated as one who belongs to the Household of War.” (Abdullah, Najih Ibrahim Bin, The Ordinances of the People of the Covenant and the Minorities in a Islamic State, Balagh Magazine, Cairo, Egypt, Volume 944, May 29, 1988; Vol. 945, June 5, 1988).

Infidels Have No Place in Islam 

Zummis, or pagans (Jew or Christian), are considered infidels and enemies to be destroyed by whatever means.  The Qur’an in Surah 9:5 states, “Then fight and slay the pagans wherever you find them.  And seize them, beleaguer them, and lie in wait for them in every stratagem” of war.  In Surat Al-Maidah 5:51 Muslims are told:  “O ye who believe, take not the Jews or the Christians for your friends and protectors.  They are but friends and protectors to each other.  And he among you who turns to them is of them.” 

Islamic extremists believe the Qur’an commands them in Surat At-Taubah 9:29 to fight Jews and Christians:  “Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger and those who acknowledge not the religion of truth (Islam).”  To Islam, if you do not convert, you must be killed.  In Islamic controlled states non-Muslims are not regarded as citizens, even if they are original natives of that state. 

Zimmis and Religious Practices 

Muslims believe that the Zimmis are Mushrikun (polytheists) for they see the belief in the Trinity as belief in three gods:  God the Father, God the Son, and God the Holy Spirit.  Islam believes in only one God and is the only true religion, they claim.  Therefore, to protect Muslims from corruption, especially against the unforgivable sin of shirk (polytheism), the practice of Christianity is forbidden among Muslims, because it is considered the greatest abomination.  

When Christians practice their religion publicly, it becomes an enticement and exhortation to apostasy.  It is significant here to notice that according to Muraghi, Zimmis and infidels are polytheists and therefore, must have the same treatment. 

According to Muslim jurists, the following legal ordinances must be enforced on Zimmis (Christians and Jews alike) who reside among Muslims: 

1. Zimmis are not allowed to build new churches, temples, or synagogues.  They are allowed to renovate old churches or houses of worship provided they do not add any new construction.  “Old churches” are those which existed prior to Islamic conquests and are included in a peace accord by Muslims.  Construction of any church, temple, or synagogue in the Arab Peninsula (Saudi Arabia) is prohibited.  It is the land of the Prophet and only Islam should prevail there.  Yet, Muslims, if they wish, are permitted to demolish all non-Muslim houses of worship in any land they conquer.
2. Zimmis are not allowed to pray or read their sacred books out loud at home or in churches, lest Muslims hear their prayers.
3. Zimmis are not allowed to print their religious books or sell them in public places and markets.  They are allowed to publish and sell them among their own people, in their churches and temples.
4. Zimmis are not allowed to install the cross on their houses or churches since it is a symbol of infidelity.
5. Zimmis are not permitted to broadcast or display their ceremonial religious rituals on radio or television or to use the media or to publish any picture of their religious ceremonies in newspapers and magazines.
6. Zimmis are not allowed to congregate in the streets during their religious festivals; rather, each must quietly make his way to his church or temple.
7. Zimmis are not allowed to join the army unless there is indispensable need for them in which case they are not allowed to assume leadership positions but are considered mercenaries.

Muslims and Zimmis 

Relationships between Muslims and Zimmis are classified in two categories:  what is forbidden and what is allowable.

 I.   The Forbidden:

A Muslim is not allowed to: 

1. emulate the Zimmis in their dress or behavior.
2. attend Zimmi festivals or support them in any way which may give them any power over Muslims.
3. lease his house or sell his land for the construction of a church, temple, liquor store, or anything that may benefit the Zimmi’s faith.
4. work for Zimmis in any job that might promote their faith such as constructing a church.
5. make any endowment to churches or temples.
6. carry any vessel that contains wine, work in wine production, or transport pigs.
7. address Zimmis with any title such as:  “my master” or “my lord.”

 II.   The Allowable

 A Muslim is allowed to: 

1. financially assist the Zimmis, provided the money is not used in violation of Islamic law like buying wine or port.
2. give the right of Pre-emption (priority in buying property) to his Zimmi neighbor. (The Hanbilites disapprove of this).
3. eat food prepared by the People of the Book (the Bible).
4. console the Zimmis in an illness or in the loss of a loved one.  It is also permissible for Muslims to escort a funeral to the cemetery, but he has to walk in front of the coffin, not behind it, and he must depart before the deceased is buried.
5. congratulate the Zimmis for a wedding, birth of a child, return from a long trip, or recovery from illness.  However, Muslims are warned not to utter any word which may suggest approval of the Zimmis’ faith, such as:  “May Allah exalt you,” “May Allah honor you,” or “May Allah give your religion victory.”

Women in Islam 

There are special rules for women in Islam.  These rules are interpreted and enforced differently in various countries depending upon the degree of political power exercised by the religious leaders of Islam.  The following descriptions are typical of the religious practices in the more strict Muslim countries although they may be partially followed in any country where permitted.  

Three rules for women’s dress code. 

1. First, “ . . .we have provided you with garments to cover your bodies, as well as for luxury.  But the best garment is the garment of righteousness.”  Surah 7:26.
2. Second, “They shall not reveal any parts of their bodies, except that which is necessary.  They shall not strike their feet when they walk in order to shake and reveal certain details of their bodies.”  Surah 24:31
3. Third, “O prophet, tell your wives, your daughters, and the wives of believers that they shall lengthen their garments.  Thus, they will be recognized and avoid being insulted.”         Surah 33:59

From these verses the Islamic scholars have determined that women should in public wear only long dresses, have a hair covering, and for the extremist, have a veil or face covering. 

Men are superior to women.  “And it is for the women to act as they (the husbands) act by them, in all fairness; but the men are a step above them.”  (Surah 2:228, trans. Rodwell) ”Men have authority over women because Allah has made the one superior to the other.”         (Surah 4:34, trans. Dawood)   Men are superior to women because women have less intelligence, are less religious, lack gratitude, and are less reliable as witnesses.  It takes two women to equal one man in matters of testimony.  (Surah 2:282) 

Islam is male dominated.  Mohammad himself said:  “the woman is a toy, whoever takes her let him care for her (or do not lose her).”    (Tuffaha, Ahmad Zaky, Al-Mar’ah wal-Islam, Dar al-Kitab al-Lubnani, Beirut, first edition, 1985, p.180).  The belief that a woman is a toy is of vital importance for the spiritual well being of a Muslim man.  “In the company of women, looking at them, and playing with them, the soul is refreshed, the heart is rested, and the man is strengthened to the worship of God…this is why God said: “That he might rest in her.”  (Surah 7:189) (Ihy’a ‘Uloum ed-Din by Ghazali, Dar al-Kotob al-‘Elmeyah, Beirut, Vol II, Kitab Adab al-Nikah, p. 34).  The husband’s desires are to be met at once.  Obedience to a husband is the key to paradise for a wife.      (Surah 4:34) and he may beat her for any disobedience (some translations say” beat lightly”).  A husband’s rights are considered divine.  He is her Paradise or Hell.  If Allah were not the only one to be worshipped, then the wife would be required to worship her husband.                   
(Mishkat al-Masabih, English translation, Section ‘Duties of husband and wife’.  Hadith No. 70). 

Islam has many other ideologies that are strange to western cultures but accepted as the norm in Islam dominated countries.  All of these ideologies, which are both religious and political, create problems when foreigners travel in Muslim lands.  They interfere with business and trade, and make it most difficult to take the gospel to these lands.  Knowledge of these beliefs and practices will at least put one on his guard considering the current events in the shrinking world in which we live.

 Conclusion: 

It is quite apparent that Islam is incompatible with the Bible, the Word of God. 

Presented with information from the above noted sources: 

Bobby Stafford

June 17, 2012