Islamic Rulings and Quranic Commentary For Extreme Persecution

8/10/2019 Islamic Rulings and Quranic Commentary For Extreme Persecution

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Islamic Rulings and Quranic

Commentary for Extreme

Persecution:

The Sharia and Fiqh of

Maah!regory Morse

Introduction

The Prophet SAWS left us a Sunnah in Madinah that was drastically dierent

from Makkah. Study of the Seerah yields completely dierent mindsets, strategies

and patterns for not only acts of worship but especially the specic Sharia. !n

Madinah, a great Muslim nation was built up that changed the focus e"er since to

what was left behind from the day the nal "erse of the #ur$an was re"ealed%

&This day ! ha"e perfected for you your religion and completed My fa"or upon

you and ha"e appro"ed for you !slam as religion. 'ut whoe"er is forced by se"erehunger with no inclination to sin ( then indeed, Allah is )orgi"ing and Merciful.&

*+%-.

A "ery clear eception in"ol"ing /se"ere hunger with no inclination to sin0 is

immediately following the perfection of religion reminding that that which is

traditionally considered a sin is no longer a sin in gra"e circumstances. 1ife and

death of the mind and body is gi"en as an eample. 1ife and death of the soul

through persecution is the other side of the e2uation.

3et the Prophet SAWS left behind a tradition of how to deal with etreme

persecution that was not shown in Madinan times because persecution was

eliminated. That which was abrogated in Madinah was ne"er formally abrogated ifthe Muslim 4mmah saw its decline and demise and was thrown back into the

e2ui"alent of Makkan times where the style of !slam in those times remains a

preser"ed and well(studied tradition to this day. !t was abrogated by the position of

the Muslims and lack of necessity for it but the traditions ha"e been kept ali"e

recorded in the #ur$an and hadith. )ast forward a few hundred years and the entire

!slamic empire was waning and in stagnation and decline yet the scholars ignored

the fact that the rulers were corrupt or misguided, that the 4mmah was di"ided and


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weak and lately since the rise of the Western powers and global ensla"ement of the

Muslim population, there is a deafening silence to the tyranny that eists. 'efore

we blame the scholars for staying silent and fronting that the eact legal system of

Madinah during the time of the righteous caliphs, remember that though many

know about it, they are only ordered to do what they can. !f they are kept on

leashes by Western intelligence handlers due to mistakes in their past, blackmail,threats of in5ury to them or their family, nancial destruction, or e"en wi"es that are

ultimately agents or double agents, then perhaps they are doing what they can. !n

fact most if not all scholars are likely on such leashes or e"en worse than the abo"e

would happen to them from false imprisonment to murder as has been seen. The

standard is known in a famous hadith%

6n the authority of Abu Sa$eed al(7hudree *may Allah be pleased with him-

who said% ! heard the Messenger of Allah *peace and blessings of Allah be upon him-

say, /Whoso( e"er of you sees an e"il, let him change it with his hand8 and if he is

not able to do so, then 9let him change it: with his tongue8 and if he is not able to do

so, then with his heart ; and that is the weakest of faith.0 9Muslim: 9adith

?awawi


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!n today$s world, the torture is unseen and generally takes place with assaults

during sleep, and with drugs, poisons, chemicals, gasses, microwa"ing, electronic

weapons or any method where the torturer is not directly seen or able to be clearly

pro"en by the tortured.

The comparison is striking as in the past the torturer and their "ictims were

well known. ?owadays the torturer is unknown and the tortured are often ignoredor labeled as insane or their cries drowned out by the torturers. The torture

nowadays is more against the brain itself, unseen and mostly psychological, lea"ing

its scars on the brain, while the torture of the past was physical, ob"ious and left

marks on the body or e"en resulted in sickness or death. The world is now

controlled by an international elite whereas before it was more tribal and a series of

nation states. The torture is more persecution focus to make people indulge in sins

or lose their faith while before it focused less on forcing people in indulging in sins.

Those in"ol"ed in politics and authorities are trained to be corrupt and persecute

using bureaucratic powers while before physical threats and rule by fear was more

common. Physical assaults nowadays are done while one is unconscious or if

conscious followed up by drugs to pre"ent conscious recollection whereas beforethey were done while awake and aware.

'efore proceeding, it must be established that patiently enduring and asking Allah

for help is the rst strategy. After that escaping the persecution by relocating is the

rst route. The migrations to Abyssinia and the >i5rah itself pro"ide a strong basis

for this. !n fact, lea"ing non(Muslims lands to Muslim lands is an obligation upon all

Muslims. 3et in those in Muslim lands are hardly spared from persecution in a world

where an international elite in "arious superpowers ha"e absolute authority and

control.

Princi"les For Remo#al of $i%culty and Reduction of Religious &'ligation

The #uran itself operates on the principles of remo"al of diHculty, reduction

of religious obligation, realiIation of public welfare and the realiIation of uni"ersal

5ustice as mentioned by r. Abu Ameenah 'ilal Philips in his book The J"olution of

)i2h% !slamic 1aw and the Madh(habs.

Kemo"al of diHculty is in many "erses such as%

Allah intends for you ease, and >e does not want to make things diHcult for

you. *E%DL+-.

Allah tasketh not a soul beyond its scope. *E%ELG-.

>e hath chosen you and hath not laid upon you in religion any hardship.*EE%L-.

Allah would make the burden light for you, for man was created weak. *


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dri"en by necessity, neither cra"ing nor transgressing, it is no sin for him. 1oO Allah

is )orgi"ing, Merciful. *E%D-.

Say% ! nd not in that which is re"ealed unto me aught prohibited to an eater

that he eat thereof, ecept it be carrion, or blood poured forth, or swineNesh ( for

that "erily is foul ( or the abomination which was immolated to the name of other

than Allah. 'ut whoso is compelled *thereto-, neither cra"ing nor transgressing, *forhim- loO thy 1ord is )orgi"ing, Merciful. *G%De hath forbidden for you only carrion and blood and swineNesh and that

which hath been immolated in the name of any other than Allah8 but he who is

dri"en thereto, neither cra"ing nor transgressing, loO then Allah is )orgi"ing,

Merciful. *G%DD+-.

)urther, the Prophet *SAWS- said% /!f ! ha"e prohibited you from doing

something, a"oid it totally. 'ut if ! command you to do something, do as much of it

as you can.0 9Sahih Muslim:.

6b"iously forbidden acts ha"e a principle of being o"erridden by necessity inthe #uran and a theme of it is de"eloped. Without elaborating in etreme detail, !

would suggest that in cases of se"ere militant homoseual recruitment, where one

is being politically pre"ented from marriage, being targeted by "ery powerful crime

syndicates, then masturbation which many scholars tend to agree upon as a means

of a"oiding fornication and e"en fornication itself becomes a necessity as if one

fears Allah then one fears homoseuality and must protect themsel"es from it. !t is

interesting to note that the #uranic "erse where the Prophet 1ut gi"es his daughters

to those practicing homoseuality, there is no mention of marriage though e"ery

commentator seems to uni"ersally understand it generally putting a parenthetical

addition right in their translations as /for marriage0. So to interrupt this particular

"erse as allowing fornication when fearing homoseuality would certainly beunorthodo though ! ha"e not read a discussion from this perspecti"e before on the

issue. !n fact, perhaps this is the most parenthesiIed translation in eistence likely

due to eegesis based on the understanding of the companions *KA-. 3et the

companions interpretation although correct, does not preclude that there could be

further meaning behind the lack of putting those words there as an alternati"e take

depending on times of etreme persecution. This "erse could be specically a

hidden clue to a response to militant homoseual recruitment that was left as a gem

for later times as such hypothetical issues would not ha"e need to be considered in

a time where such situations did not eist.

Then we can further show that the #uran would likely ha"e meanings that

were not necessary to be disco"ered at the time of the companions as in asupplication, one asks /6ur 1ord, and lay not upon us a burden like that which 3ou

laid upon those before us.0 This implies that the trials and tests will continue

changing until the ay of @udgment and that the #uran will continue to pro"ide

perfect guidance and solutions will come from its precious pearls of wisdom or that

which is deri"ed therefrom so long as it does not contradict that which is

established from before.


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Coercion and $issimulation

There is strong e"idence that out of necessity, one can lie about their faith or

anything related if it is out of threat to their safety. Although seen often due to

inter(sect conNict and ghting, the principle applies with the disbelie"ers and

polytheists especially when they ha"e grabbed power. 1ike the eample of Ammar

'in 3asir abo"e, there is an established tradition for allowing the outward acts to failto show what we think of as faith while the spirit remains strong in its faith.

)urthermore, in the #ur$an, Allah SWT says%

/Whoe"er disbelie"es in Allah after his belief... ecept for one who is forced

9to renounce his religion: while his heart is secure in faith. 'ut those who 9willingly:

open their breasts to disbelief, upon them is wrath from Allah, and for them is a

great punishment80 *DG%D=G-.

There is also that if one was drugged or poisoned, they can refrain from

prayer if they feel as if they are intoicated although doing whate"er is in their

power to pre"ent that from happening to them again%

/6 you who ha"e belie"ed, do not approach prayer while you are intoicated

until you know what you are saying or in a state of 5anabah, ecept those passing

through 9a place of prayer:, until you ha"e washed 9your whole body:.0 *


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you shall perish, then there will come a time that when one of you will do DD=th of

the things which he is ordered to do he shall be sa"ed.& 9Tirmidhi, declared Saheeh

by Sh. al(Albani:.

The 2uestion of what is this D=Q is important. The testimony of belief is

fundamental to !slam and the practice of prayer is the bar of action to being a

belie"er. !n Makkah, there were only E non(congregational prayers per day in themorning and the e"ening with < units *rakah-. There is no authentic mathematical

way to rank prayer since units of prayer or numbers of prayer or importance of

"arious prayers could only be arbitrarily ranked without e"idence, so it would seem

that this would be the e2ui"alent to D=Q as it is a tradition that was used until the

Muslims were established as go"ernance at whence forth time it was abrogated by

the eistence of an established go"ernment which could protect the Muslims from

persecution. Praying only the )riday prayer, a common occurrence in the Muslim

world would thus not e"en meet the minimum standard or be considered D=Q.

Sin Minimi,ation

Making an analogical deduction that the allowance of eating that which isforbidden allows this re2uires more analysis. The mentions do not really say one

has to be star"ing to death but are in a situation where star"ing to death is a certain

risk. A future life or death situation does eist though. Kegardless, cra"ing or

transgressing by doing more than the minimal needed to ensure sur"i"al, is a

condition. This means if one cra"es fornication or does more than the minimal

needed to pre"ent a path towards spiritual death and homoseuality then there is

potential to a"oid ma5or sin, otherwise it becomes clear ma5or sin. 3et this is e"en

more interesting as fornication is mentioned as more dangerous because it is not

simply an act, it is a path, an addiction% /And do not approach unlawful seual

intercourse. !ndeed, it is e"er an immorality and is e"il as a way.0 R D%E. We are

told not to e"en go near it due to this. 3et homoseuality also falls under this eactsame "erse. >omoseuality is clearly worse than fornication as the #uran mentions

it as an act so abominable that no others ha"e practiced it before while fornication

was practiced by those who came before. Clearly, such thinking is dangerous if not

taken under etreme caution as is highlighted in such commentary like% &!f you want

to destroy any nation without war, create adultery or nudity common in the young

generation.& ala ad(in 3usuf ibn Ayyub *Salahuddin Ayyubi-. 3et the punishment

and se"erity of homoseuality is well(established as being greater especially for

those not yet married as% The Prophet *saws- said% *D- &7ill the one who sodomiIes

and the one who lets if be done to him.& 9Tirmidhi, a sahih *authentic- hadith:. This

topic is thus to gurati"ely speaking, walk a tight rope.

Worse yet, fornication is a sin in"ol"ing E people so what happens from the

perspecti"e of the other personF There is a lot of perspecti"e to study on this issue

depending on if it is with a Muslim or non(Muslim along with if the other person is

already corrupted or largely innocent. 6ne is if the other person was simply oering

to partake in the act to help the other person without cra"ing, or transgressing

limits then it would be a form of ghting in the cause of Allah to help another

Muslim. !f the person is non(Muslims then at best they could ha"e the intention to


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help them but without belief in their heart it would be hard to be sincere gi"en that

it would be a worldly help from their perspecti"e not a spiritual one. 'oth of these

situations would in practice be nearly impossible to establish as fornication almost

always takes place along the lines of lust and lo"e, and so this dream(like ideal of

someone oering their body strictly to help someone is more theoretical. So if the

other person is doing it 5ust for traditional lust or lo"e, then is there any dierence ifthey are a corrupted open sinner already or if they are innocentF !f it is an innocent

person whether Muslim or non(Muslim, clearly one would be corrupting that person

and thus responsible for their sin. !f they are already corrupted then perhaps this

responsibility is reduced though if they are a corrupted Muslim, one could be

leading them further towards a path of corruption away from !slam. So any

additional sin that is possible from corrupting another person in such an act raises

the 2uestion that gi"en this is possible and there is potential for it, then does the

necessity also 5ustify itF The concept of minimiIation comes in here. Clearly

corrupting other people unnecessarily would be transgressing. This topic is

interesting and re2uires a more analysis and discussion. Specically, one must

analyIe topics from prostitution to accidental pregnancy to short(term marriage

which was allowed in Makkan times and practiced in times of war. The number of

complications are great which is eactly why Allah eliminated it in the rst place yet

in an en"ironment where se"ere persecution of a sickly nature was not present.

&'ligatory -cts of .orshi"

Similarly obligations are reduced when one is pre"ented generally physically

from doing an act. !f one is shackled, then one can pray without ablution, without

facing kiblah and without doing the integral postures re2uired. !f the 4mmah is

unwilling to stop persecution and turns a blind eye to it, or worse allows it to go on

through subtle psychological tactics in the mos2ue then thus, the obligation of

prayer in congregation itself can be remo"ed. !n times of war, where a clear threatis present, one cannot need to pray until the threat is remo"ed. Similarly if one

fears legitimately destruction or sabotage of property or any in5ury by attending

congregational prayer, then although the war is unseen and psychological, the one

who is under persecution certainly has a grasp of it. The members of the 4mmah

has a shared responsibility to protect those persecuted but if they turn a blind eye

or do not pro"ide protection, then one nd themsel"es in pre(!slamic times like

those in Makkah where the belie"ers practiced !slam in secret. Then one should

maimiIe congregational prayers if not able to always perform them% /So fear Allah

as much as you are able and listen and obey and spend 9in the way of Allah:0

*G


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Conclusion

! pro"ide a rational basis as best as ! can therefore with these arguments. !

do not claim to ha"e achie"ed perfection or certainty. There could be a better way

of ghting the specic persecutions as ha"e been suered. >owe"er, most scholars

who would respond with rigid dogma ha"e ne"er suered etreme persecution or

would be afraid to acknowledge anything that could threaten the West$s system forsub5ugating Muslims. ! am 2ualied for the task only due to my own se"ere,

prolonged and etreme persecution, and do not place this as more than the ideas

and strategies of a person that though some scholars might label as a hypocrite,

open sinner, heretic or other unpleasant terms, ! seek refuge with Allah, the most

Merciful from what they may percei"e out of ignorance until they eperience a

fraction of the abuses and assaults ! ha"e. 6ne cannot understand necessity until

they li"e, breathe and eperience it. Sitting in i"ory towers of the elite does not

gi"e one a perspecti"e to understand the human condition let alone necessity. And

the scholars ha"e failed to address or answer or e"en acknowledge the se"ere

persecution that a small percentage of people in most societies worldwide are

eperiencing under the currently tyrannical rule of the Western elite and their"arious political crime syndicates.

! put forth this analysis as a fresh "iew to at least begin an analysis on a topic

which is denied, buried or ecused away wrongly in a time where it is e"er rele"ant.

! speak for the oppressed, silenced, buried by a big international crime syndicate, a

niche that ! ha"e been tasked to sink my teeth into and ght to bring the truth and

eliminate falsehood. May Allah show the clear path, the truth and right from wrong

and not allow any misguidance to come from these analyses.

Documents

Islamic Rulings and Quranic Commentary For Extreme Persecution