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Jamal Badawi

Jamal Badawi. Presented by Nurul Akmal Azeman Siti Nadiah Hazirah Abdul Rahman Syarifah Saffa ’ Syed Zulkifli Edited by Dr. Md. Mahmudul Hasan International Islamic University Malaysia 2011. Background. He is an Egyptian born Canadian Muslim.

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Jamal Badawi

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  1. Jamal Badawi Presented by NurulAkmalAzeman SitiNadiahHazirah Abdul Rahman SyarifahSaffa’ SyedZulkifli Edited by Dr. Md. MahmudulHasan International Islamic University Malaysia 2011

  2. Background • He is an Egyptian born Canadian Muslim. • Completed his undergraduate studies at Ain Shams University in Cairo, Egypt. • Completed his Masters and Ph.D. degrees at Indiana University in Bloomington, USA. • Dr. Jamal Badawi is an excellent speaker on a variety of topics including Islam and Christianity. • He has been one of the best known Muslim speakers in the West for more than two decades.

  3. Achievements • He is the director of the Islamic Information Foundation, Halifax, Canada. • He has authored several books and articles on Islam, and designed and participated nearly 350-segment television series on Islam. • Dr. Badawi is active in several Islamic organizations, such as: Islamic Society of North America, Fiqh Council of North America, Muslim American Society, Islamic Information Foundation and many more.

  4. Important works • Gender equity in Islam: Basic Principles (1995) • Muslim and Non-Muslim Relations: Reflections on Some Qur’anic Texts (2005) • The Status of Woman in Islam (1980) • Polygamy in Islamic Law (1972) • The Muslim Woman’s Dress according to Qur’an and the Sunnah (1982) • The Earth and Humanity: An Islamic Perspective • Prophet Muhammad in the Bible • ProphetMuhammad: A Blessing for Mankind • Islam: A Brief Look

  5. Gender Equity in Islam

  6. Brief review of the position and role of women from an Islamic perspective. spiritual social economic politic

  7. The spiritual aspect • Men and women have the same spiritual human nature (Qur’an, 4:1). • Both are recipients of the divine breath (Qur’an, 15:29). • Both are equally dignified as trustees of God on earth (Qur’an, 17:70). • Women should not be blamed for the ‘fall of man’(Qur’an, 7:19-27) . Pregnancy and childbirth are not seen as punishment for ‘eating from the forbidden tree’ (Qur’an, 31:14) • Men n women have the same religious duties and responsibilities. (Qur’an, 3:195)

  8. The economic aspect • The Islamic Shariah recognizes the full property rights of women before and after marriage. • Greater financial security is assured for women. Married women are not required to spend even a penny from her property and income on the household.

  9. These additional advantages of women over men are somewhat balanced by the provisions of the inheritance which allow the male, in some cases, to inherit twice as much as the female. • This means that the male inherits more but is financially responsible for other females: daughters, wives, mothers, and sisters, while the female (i.e., a wife) inherits less but can keep it all for investment and financial security without any legal obligation so spend any part of it even for her own sustenance (food, clothing, housing, medication, etc.).

  10. The social aspect • As a daughter • Islam condemns female infanticide (Qur’an, 81:8-9 & 16:58-59). • Parents should show kindness and justice to their daughters: “Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise.” (Ahmad) • Education is a responsibility of all males and females (“Seeking knowledge is mandatory for every Muslim”).

  11. b) As a wife • Marriage in Islam is based on mutual peace, love and compassion (Qur’an, 30:21). • Female has the right to accept or reject marriage proposal. • Husband is responsible for the maintenance and protection (Qur’an, 2:233).

  12. c) As a mother • Kindness to parent (Qur’an, 17:23 & 31:14) • A man came to the Prophet Muhammad asking: “O Messenger of God, who has the first claim to my good treatment?” He said “your mother.” The man said, “And then who?” The Prophet said: “Then your mother.” The man asked: “And then?” Again the Prophet replied: “Then your mother!” The man once again asked: “And then?” The Prophet said: “Then your father” (Muslim and Bukhari).

  13. d) As a sister in faith • “Women are but sisters (or the other half) of men (shaqa'iq). • Prophet Muhammad taught kindness, care, and respect of women in general: “I commend you to be kind to women.”

  14. The legal and political aspect • Justice is genderless. • Most references to testimony (witness) in the Qur'an do not make any reference to gender. Some references fully equate the testimony of males and female (Qur’an, 24:6-9). • The general rule in social and political life is participation and collaboration of male and female in public affairs (Qur’an, 9:71). • No text in the Qur’an or the Sunnah precludes women from any position of leadership.

  15. Muslim and Non-Muslim Relations: Reflections on Some Qur’anic Texts

  16. Objective of the research: • To examine the nature and parameters of the normative/standard relationship between Muslims and the non-Muslims • This examination is based mainly on an attempt to understand Qur’an in it’s own textual and historical context.

  17. Important things to bear in mind • The Qur’an has been preserved in its original language, that is, the Arabic language. In the process of translation into other languages, nuances of the original language may be lost or not fully communicated. • The Qur’an explains itself. Since the Qur’an is not ordered by topic, it is important for a scholar to be familiar with other texts in the Qur’an which deal with the same or related topics. • The overall Qur’anic text must be taken into consideration as to avoid any misinterpretation. • Consideration of the occasion of revelation (asbab al-nuzul) of certain verses affects the interpretation of a particular verse. • The hadith takes precedence over mere opinion or speculation.

  18. That some Qur’anic verses were revealed to deal with certain historical challenges facing the emerging and besieged Muslim community also affects their interpretation. • Texts that may have more than one possible meaning (mutashabih) must be interpreted in the light of the more definitive or complete text (muhkam), not vice versa.

  19. Qur’anic Foundations of Muslim/Non-Muslim Relations 1. Belief in the Oneness of God who is impartial towards all of His creations implies that all humans are equal before God in terms of their humanity. 2. The core teaching of all prophets was submission to God. According to the Qur’an, a Muslim must accept, revere, and believe in all the prophets of God, without discrimination. 3. Each human being must be honored and dignified on account of being human regardless of his or her chosen beliefs. 4. Justice must be administered equally amongst all human beings.

  20. Universal human brotherhood suggests that all human beings deserve equal love, care and attention. • Acceptance of plurality in human societies: Muslims should accept the fact that there are people who do not believe in God and therefore should not be judgmental upon the non-Muslims and should never force them to embrace Islam. • Universal mercy: all creatures deserve equal mercy and sympathy. • Universal peaceful coexistence regardless of race, ethnicity, nationality and faith. • Islam encourages peaceful dialogue, especially with the People of the Book (the Jews and the Christians) because they have a special position in Islam as their names are also mentioned in the Qur’an.

  21. Jihad is Not “Holy War” • Jihad is usually translated as “Holy War”. • But ‘holy war’ in Arabic is harbmuqadasah. • Lexically, “holy war” means “to fight on behalf of one religion against the other(s) [religions].” • In the actual sense, the Qur’an prohibits compulsion in religion (2: 256) and even allows one form of interfaith marriage (5: 5). • There is not a single verse in the Qur’an, when placed in its proper textual and historical context, permits fighting others on the basis of their faith, ethnicity or nationality.

  22. Jihad in its true sense… • In Arabic term jihad literally means “to strive or exert effort.” • There are three types of Jihad: • Inward Jihad • Social Jihad • Combative Jihad (qital)

  23. The question of Qital… • Qital is only permitted under certain circumstances, such as being heavily oppressed. • Qital is not only against the oppressive non-Muslims but also against oppressive Muslims. • Prophet Muhammad taught us the adab in qital: • Pure intentions • No non-combatants should be hurt. • Prisoners of war and the injured must be treated humanely. • Fields or places should not be destroyed without good reasons.

  24. Some Common Questions and Objections • Q: Doesn’t the Qur’an state that Muslims should never take Jews and Christians for friends? • A: This is an incorrect notion, as the Qur’an does not tell Muslims not to take Jews and Christians as friends. The word used in the Qur’an is awliyaa which means “overlords” or “protectors”, not mere friends. • E.g.: 5: 57-58 refer to those who mock you as Muslims when you call for prayers. • Furthermore, God permits Muslim men to marry even Christian or Jewish women (5:5), which invalidates the claim that the Qur’an forbids Muslims from befriending the Jews or the Christians.

  25. Q: Why does the Qur’an refer to Jews and Christians as kuffar or infidels? What kind of respect and tolerance is that? • A: Infidels means someone who does not have a faith or does not believe in God. There are various contextual uses of the term kufr in the Qur’an: • In a positive sense: a good Muslim is also referred to as a kafiras he rejects anything that goes against Allah’s will and permission (kufr towards the impermissible deeds, etc). • in a neutral or benign sense where kufrcan also be translated as one who “covers up”. A farmer can be performing a kufras he covers up the seeds with soil. • It is also applied to Muslims who turn their back away from God. • In a sense opposite syukr(gratefulness). • One who rejects the prophets and denies the existence of God even when he knows the real truth. • It also refers to the rejection of Islam.

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