Bassam Obeid, Shabaan Abusamak, Masood Khan, Ahmed Alqolaq
1. Secularism and Islam: Talking about the political philosophy of certain famous persons of Middle East, Bassam mentioned of their secular mindset in a critical tone. Masood then asked if he disagreed with secularism as a political and governance philosophy. This initiated a discussion about secularism and whether it can be a good thing for any Muslim majority country. Bassam asked Masood to give his understanding of secularism whereupon Masood said the following:
“Secularism has two very important components and both are interconnected. The most important and the essential component is the emphasis on equal human rights to all citizens irrespective of religion, race, language or minority status. This means that in a secular Muslim country, any citizen, Muslim or non-Muslim will be eligible to become the head of the country and will not be denied that right because of his or her faith. The second important component is about wisely incorporating the directive moral principles with no reference to any particular religion, in the constitution or the laws of the country in a way that does not give preference for one religion over others nor can cause any controversy. These two components are interconnected because equal human rights to all citizens will be safeguarded only if one particular religion is not fasciously upheld .”
Bassam pointed out Islam indeed is very close to secularism because in an Islamic c ountry or a Muslim majority country with constitution drafted in compatibility to Quran and Prophet’s example, security and justice to all is guaranteed. He added that in an Islamic country the minorities will enjoy total religious freedom with liberty to apply their personal laws if they so desired for their social, religious, civic and family issues and activities. In addition their lives, honor and property will be emphatically protected so much so that if any Muslim hurts them in any manner, he will be severely punished. Masood said that is well and good but application of human rights equally is much more than protecting and giving them religious freedom. He said Muslims have to be very clear about giving equal eligibility and opportunity to non-Muslims in all affairs even in allowing them to hold the office of the head of the state and for that matter of any key or top position in the government. Bassam replied that this matter requires further research though prevalent opinion among majority of scholars is derived from the verse 118 of surah Al-Imran which reads:
“Believers do not take outsiders as your confidants or intimate friends, they will spare no effort to harm you. They love to see you suffer; their hatred is evident from their word that fall from their mouthe. But what their hearts conceal is far worse. We have made our signs clear to you, will you not understand ?” (3:118)
A discussion followed about proper interpretation of this verse. Bassam Obeid who happens to be a scholar himself, said, this matter requires research. By research he meant, not only proper interpretation of the above verse but also finding a way to resolve the issue of human rights in relation to non-Mulsims’ especially their equal eligibility and opportunity without disobeying the divine injunction given in the above verse. But for the time being it is for the readership of the Spark to reflect on this matter and form opinion.
2. Why were other divine scriptures not protected by Allah ? This question was posed by Ahmed. In response Basssam gave two reasons:
1. Quran being the last and final scripture for the guidance of mankind until the end of the world, had to be protected. The guarantor of this needed protection could not be anybody except Allah. This was the reason Allah has very clearly announced that Quran will be protected by Him.
2. In contrast, the other scriptures before Quran, the task of their preservation was given to the Prophets and the learned among them respectively. Bassam referred to the following verse:
“Verily we have sent down the Torah affording guidance and light. It was in accordance with it that the Prophets dutifully administered the law to the Jews even as did their priests and those learned in law, who were to safeguard its integrity and interpret it properly. Therefore heed none but heed Me and barter not away My commandments for a paltry price. And whoso do not judge by what God hath sent down, they are indeed rebels.” (5:44) .
In essence the reason Quran has been preserved intact by Allah is because of it being the final scripture and the fact that the guidance it contained for mankind was not time-bound but everlasting.
3. Verses 33 and 9 of chapters 9 and 61: In the same context of preservation of Quran, the discussion turned for the second time, about the verses 33 and 9 in chapters 9 and 61 respectively. We say second time because a thorough discussion about these verses was presented in the issue of The Spark of summer 2021. However we only will briefly share with you the explanation of the word “yuzhirahu” as given by Bassam, he being the linguist of Arabic language. It is important to understand the correct meaning of this word because its wrong understanding can create a mindset that is very dangerous. This has happened especially in the subcontinent. Bassam explained that this word has two aspects to its meaning which are interconnected. Firstly it means; Islam will be known widely to common people. It will not remain remote, inaccessible or perhaps hidden from common people. As we can see in the information age today, this has come true. Secondly Islam will convince people of the benefits it provides to the society through its moral guidance and thus will prevail over other religions by the strength of the truth it contains. To think Islam will be made dominant with military might so that it will rule over the people of other faiths is simply a gross distortion.