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Miracles, Myths, Mistakes and MattersSee Title Page and List of Contents

See: Project Rebuttal: What the West needs to know about Islam

Refuting the gross distortion and misrepresentation of the Quran, the Prophet Muhammad and Islam, made by the critics of Islam

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August 10th, 2012

Issue 65

Issue 65 [@1:11:34]: Serge Trifkovic – Author, The Sword of the Prophet – “It would be incorrect to describe Islam as primarily as let alone a religion. Since its early beginning in Muhammad’s lifetime it is also a geopolitical project, and a system of government, a political ideology if you will.”

Rebuttal 65: To a certain extent, Trifkovic is right, but obviously he came to government-ship a bit too late, a classical case of “too late the hero.” His expression of qualifying a religion to be a religion alone is an outcome of a clearly failed experiment of the West with Christianity, because Christianity was not a religion to begin with. It was paganism pure and simple, but force fed under the garb of a faith (Issue 64). It had to fail and it did fail. It was not able to uplift humanity which is the very purpose of a religion. Experience in the West of its growth is based on this very awareness of deception in the name of a religion, whence it had to shed Christianity to unleash its potential. This is exactly opposite with Muslim civilization that decayed after they shed Islam in its letter and spirit.

For Trifkovic, the standards of government are obviously as they are found in the West. Lets take his arguments and his smirks and apply them to his standards. If we regress Trifkovic’s statement – “geopolitical project, and a system of government, a political ideology,” its lowest common denominator is the law of the land, else without it a government does not take long to descend into anarchy.

The West after centuries of trials and errors was able to standardize its laws by written constitutions which act as the fountain head of all the laws of the land and provide framework for the government to govern and citizens to conduct themselves. Take for example, United States. Its Constitution was adopted on September 17, 1787.

Any law that is written or supposed has its day in the court of public opinion (trial and conviction of Anne Hutchinson) or in a court of law (United States Supreme Court – Dred Scott v. Sandford; Supreme Court of North Carolina – North Carolina v. Mann), each of which might not be factually a court of justice. But, for Islam the the ultimate court is that of God Himself. Man-made constitution is based upon laws that serve as principles. Whereas, in Quran it are the broad principles that make the basis of a law. In man-made constitutions, there is a top down approach where the law trickles from federation to states, from states to counties, cities and finally imposed upon the citizens. This process flow creates rulers and the ruled. On the other hand, in Islam, law and morality are tied at their hips and when followed, there is a ground swell of boon that bubbles up from individuals to neighborhoods, to towns, to counties, to states and finally the federation. In this approach, the higher the level of government, more the obligations, humility and accountability of the administrator. In man-made constitution the enforcement of law is by deterrence. On the contrary, due to God consciousness embedded in Quranic system the law abiding is from moral incentives. In the former case, a citizen needs a police whereas in the latter each citizen polices and audits oneself. In the former case, it needs lawyers to understand and law enforcement agencies to remind the law, while citizens could be totally ignorant of the law. Whereas, in the latter case each citizen is expected to read the law at least five time a day and be fully aware of the constitution – Quran. This mass awareness of law naturally flows into practice of law by king and subject alike. Again, in the latter case it is not too surprising that a common citizen might know the law more than the chief judge of the land. No wonder Quran states and Muslims believe:

5:50. …And who is better than Allah to judge for a people who are sure?

The purpose of the government according to Quran is that citizens of that system should live a life which at the minimum guarantees the very basics of life:

20:118. Surely it is granted to you that you are not hungry therein, nor naked,
20:119. and that you are not thirsty therein, nor exposed to the sun’s heat [i.e. assured of food, clothing and shelter while living a dignified life free of anxieties].

Below are some of the parallel “rights” between U.S. Constitution and Quran. Even though the Quranic verses below are stripped of their larger message to address the secular West, they still carry an over-encompassing spirit and guidelines that do not need amendments and trump any man-made constitution ever made for by their logic, fairness, wisdom, foresight and adaptability without compromising justice. It would had been more appropriate if we would had placed “Quranic Constitution” as the standard and then compared against it any man-made Constitution of the world, individually or collectively. This would had lay bare human weakness in a matter of a few articles or sections, but in order to accommodate this documentary we compromised and are using Unites States Constitution as a standard while comparing Quran against it:

Article – I: Sections 1-7 in general give the organizational frame work for formation and purpose of Congress. Sections 8-9 in general layout the functions of congress in concrete terms including its law making duties and funds management. A sub-clause under Section 8 gives the gist of the purpose of Congress – “To make all Laws which shall be necessary and proper for carrying into Execution the foregoing Powers, and all other Powers vested by this Constitution in the Government of the United States, or in any Department or Officer thereof.”

42:38. and those who respond to their Lord and keep up prayer, and whose affairs are (decided) by counsel among themselves, and who spend (on good works) out of what We have given them;

[Footnote] Muslims are here enjoined as usual to observe prayer and to spend out of what Allah has given them, yet between these two injunctions, which always go together in the Quran, is placed a third: whose affairs are decided by counsel among themselves. At the early period when this verse was revealed, the Muslims had no important matters to decide for which they might have stood in need of counsel. The injunction is clearly meant to prepare them for transacting the momentous affairs of State and all matters connected with national weal or woe. All affairs of the Islamic state must be transacted by counsel. In this Islam has laid the basis of Government by parliaments, and the idea found a clear practical expression in the early days

22:41. Those who, if We establish them in the land [i.e. with a government], will … enjoin good and forbid evil…

58:9. O you who believe, when you confer together in private, do not give to each other counsel of sin and revolt and disobedience to the Messenger [i.e. the government], but give to each other counsel of goodness and observance of duty.

[Footnote] Secret counsels and secret societies are condemned, but private counsels to promote the cause of goodness and service of humanity are quite different from the subversive activities of secret societies.

58:11. O you who believe, when it is said to you, Make room in assemblies, make room. Allah will give you ample (room). And when it is said, Rise up, rise up [and thus follow the decorum of the forum]. Allah will exalt those of you who believe, and those who are given knowledge, to high ranks…

61:2. O you who believe, why do you [– including the formulators of the law, the office holders] say things which you do not do?
61:3. It is most hateful in the sight of Allah that you say things which you do not do.
61:4. Surely Allah loves those [in elected office] who fight in His way [for the rights of mankind] in ranks, as if they were a solid wall.

Soon after the United States Constitution was adopted, it had to be urgently upgraded and amended. On December 15, 1791 the Constitution incorporated rights of its citizens that were overlooked at its inception. The first ten amendments I through X are also known as “Bill of Rights”, which are none but a reaction of the masses for the prevention of atrocities of British colonial rule. Whereas, Quran has Bills of Rights build into its fabric from its first revelation to the last. No wonder, within less than one generation, Islam abolished slavery, bestowed human rights, women rights, property rights, rights of inheritance, marital rights, racial equality, ethics of conflict, rules of business, justice system, taxation, social security system etc. etc.

Amendment I – Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

2:256. There is no compulsion in religion…

[Footnote]To all the allegations that the Holy Prophet preached Islam by the sword, this verse is a sufficient answer. Being assured of success, Muslims are told that when they hold power in their hands their guiding principle should be that there should be no compulsion in the matter of religion. The claim that this passage was directed only to the early converts and that it was abrogated later on is utterly baseless.

10:99. And if your Lord had pleased, all those who are in the earth would have believed, all of them. Will you then force people till they are believers?

[Footnote] Compare 2:256: “There is no compulsion in religion”. The reference is to the great zeal of the Holy Prophet and his over-exerting himself in preaching the Truth: “Then perhaps you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement” (18:6). (Editor’s Note: The Quran tells us here that it is in the natural order of things that while some people believe, others do not, and no human being can or should apply compulsion to others in this regard.)

11:29. …Can we compel you to (accept) it [– Islam] while you dislike it?…

22:39. Permission (to fight) is given to those on whom war is made, because they are oppressed. And surely Allah is Able to assist them —
22:40. Those who are driven from their homes without a just cause except that they say: Our Lord is Allah. And if Allah did not repel some people by others [so that people can profess and practice their faith in freedom], surely cloisters and churches and synagogues, and mosques in which Allah’s name is much remembered, would have been pulled down.

4:148. Allah does not love the public utterance of hurtful speech,except by one who has been wronged…

[Footnote] The use of defamatory speech of every kind regarding others is strictly forbidden, but justification for it may exist in case a person has in some way been wronged.

22:30. …shun false words [–speech].

33:58. And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin.

49:11. O you who believe, do not let a people laugh at (another) people, perhaps they may be better than they; nor let women (laugh) at women, perhaps they may be better than they. Neither find fault with one another, nor call one another by (offensive) nick-names. Evil is a bad name after faith; and whoever does not repent, these it is that are the wrongdoers.

[Footnote] This verse and those that follow deal with some of the evils which are most rampant in civilized society, and which corrupt a society to its core.

49:12. O you who believe, avoid most of suspicion, for surely suspicion in some cases is sin; and do not spy nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? You abhor it! …

Amendment II – A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.

4:200. O you who believe, be steadfast and try to excel in steadfastness and guard (the frontiers).

4:71. O you who believe, take your precautions, then go forth in detachments or go forth in a body.

4:94. O you who believe, when you go forth (to fight) in Allah’s way, make investigation, and do not say to anyone who offers you salutation, You are not a believer, … so make investigation…

8:38. Say to those who disbelieve, if they cease (fighting), what is past will be forgiven them; and if they return (to it), then the example of those of old has already gone.
8:39. And fight with them until there is no more persecution [– the very purpose of taking up arms],…

2:193. And fight them until there is no persecution…But if they cease, then there should be no hostility except against the oppressors.
2:194. …Whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you…

Amendment III – No Soldier shall, in time of peace be quartered in any house, without the consent of the Owner, nor in time of war, but in a manner to be prescribed by law.

2:189. …And it is not righteousness that you enter houses by their backs, but he is righteous who keeps his duty. And go into houses by their doors;…

24:27. O you who believe, do not enter houses other than your own houses, until you have asked permission and greeted their inhabitants. This is better for you that you may be mindful.

[Footnote] The law revealed in this verse lays down the basis of domestic peace and security needed for an advanced society. It is also a preventive measure against slander. (Editor’s Note: This verse also supports the principle of having laws to safeguard the privacy of the individual within the home vis-à-vis the powers of the state authorities.)

24:28. But if you [– the individual or the government] find no one therein, do not enter them, until permission is given to you; and if it is said to you, Go back, then go back; this is purer for you.

Amendment IV – The right of the people to be secure in their persons, houses, papers, and effects, against unreasonable searches and seizures, shall not be violated, and no Warrants shall issue, but upon probable cause, supported by Oath or affirmation, and particularly describing the place to be searched, and the persons or things to be seized.

7:56. And do not make mischief in the earth after its reformation…[This verse is squarely aimed at both the government and governed]

7:85. …Clear proof indeed has come to you from your Lord, so give full measure and weight and do not diminish to people their things,

[Footnote] The injunction do not diminish to people their things stands for not depriving or defrauding people of their rights.

nor make mischief in the land after its reform.

Amendment V – No person shall be held to answer for a capital, or otherwise infamous crime, unless on a presentment or indictment of a Grand Jury, except in cases arising in the land or naval forces, or in the Militia, when in actual service in time of War or public danger; nor shall any person be subject for the same offence to be twice put in jeopardy of life or limb; nor shall be compelled in any criminal case to be a witness against himself, nor be deprived of life, liberty, or property, without due process of law; nor shall private property be taken for public use, without just compensation.

49:6. O you who believe [i.e. a citizen or the government, prosecutor or the judge], if an unrighteous person brings you news, look carefully into it, in case you harm a people in ignorance [by your decisions and actions], then be sorry for what you did.

5:32. …whoever [– a person or a government] kills a person, unless it is for manslaughter or for mischief in the land, it is as though he had killed all mankind. And whoever saves a life, it is as though he had saved the lives of all mankind [thus saving innocent lives is mandatory for the sitting government]….

17:33. And do not kill the soul which Allah has forbidden except for a just cause. And whoever is killed unjustly, We have indeed given to his heir authority — but let him not exceed the limit in killing. Surely he will be helped.

[Footnote] The words he will be helped indicate that as the state is bound to help him by bringing the murderer within reach of the law, the heir should not take the law into his own hands. This is called exceeding the limits.

Amendment VI – In all criminal prosecutions, the accused shall enjoy the right to a speedy and public trial, by an impartial jury of the State and district wherein the crime shall have been committed, which district shall have been previously ascertained by law, and to be informed of the nature and cause of the accusation; to be confronted with the witnesses against him; to have compulsory process for obtaining witnesses in his favor, and to have the Assistance of Counsel for his defence.

2:42. And do not mix up truth with falsehood, nor hide the truth while you know [be it the investigator, prosecutor, judge or the accused].

4:58. Surely Allah commands you to make over trusts to those worthy of them, and that when you judge between people, you judge with justice.

[Footnote] Muslims, having been granted worldly rule, are here told to entrust the affairs of State to people who are worthy of this responsibility, while the authorities and judges so entrusted are required to judge with justice.

2:188. And do not swallow up your property among yourselves by false means, nor seek to gain access thereby to the judges, so that you may swallow up a part of the property of (other) people wrongfully while you know.

4:112. And whoever commits a fault or a sin,then accuses of it one innocent, he indeed takes upon himself the burden of a slander and a manifest sin.

4:135. O you who believe, be maintainers of justice, bearers of witness for Allah, even if it is against your own selves or (your) parents or near relatives — whether he is rich or poor, Allah has a better right over them both. So do not follow (your) low desires, that you deviate…

5:8. O you who believe, be upright for Allah, bearers of witness with justice; and do not let hatred [and prejudices] of a people incite you not to act equitably. Be just; that is nearer to observance of duty.

6:152. And do not approach the property of the orphan except in the best manner, until he attains his maturity. And give full measure and weight with equity — We do not impose on any soul a duty beyond its ability. And when you speak, be just, even (against) a relative.

[Footnote] Islam requires a person to be so upright as not to be led away by the ties of relationship. Truth is not to be sacrificed to any interest but every interest must be sacrificed to truth.

24:4. And those who accuse free women and do not bring four witnesses, flog them (with) eighty strokes and never accept their evidence, and these are the transgressors —
24:5. except those who afterwards repent and act aright;…

38:21. Have you heard the news of the adversaries (of David) who scaled the rampart of the fortress (to take David unawares in his chamber)?
38:22. When they intruded upon David and (found that) he had become alert (on account of) them, they said, (by way of an excuse,) `Have no fear. We are two parties litigants. One of us has transgressed against the other, therefore judge between us as justice demands, and delay not (by giving the date of decision,) and guide us (in our litigation) to the fair way.
38:23. `(The case of the litigation is that,) this is my brother. He has ninety nine ewes while I have one ewe; still he says, “Make it over to me,” and he has been prevailing by his arguments upon me.’
38:24. (David) said, `He has certainly been unjust to you in demanding your ewe (to be added) to his own ewes. And surely many partners transgress against one another except those who believe (in God) and do deeds of righteousness. Yet how few are these!’ (While saying this) David realised that We had tried him, therefore he sought protection of his Lord and fell down bowing in worship and turned (to his Lord) in repentance.[Nooruddin]

38:26. (We said,) `O David! verily We have made you the ruler in this land. So rule among the people according to (the tenants of) justice, and do not follow their vain desires, (for if you do) it will lead you astray from the path leading to Allâh. Behold! a severe punishment awaits those who go astray from Allâh’s way, because they have forgotten the Day of Reckoning. [Nooruddin]

42:41. And whoever defends himself after his being oppressed, these it is against whom there is no way (of blame) [of acting in self defense].
42:42. The way (of blame) is only against those who oppress people and revolt in the earth unjustly. For such there is a painful punishment.
42:43. And whoever is patient and forgives — that surely is an affair of great resolution.

Amendment VII – In Suits at common law, where the value in controversy shall exceed twenty dollars, the right of trial by jury shall be preserved, and no fact tried by a jury, shall be otherwise re-examined in any Court of the United States, than according to the rules of the common law.

4:59. O you who believe, obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger [i.e. Department of Justice], if you believe in Allah and the Last Day.

[Footnote] This verse lays down three important rules in matters relating to the welfare of the Muslim community and to affairs of State. These are obedience to God and His Messenger in the first place; secondly, obedience to those in authority from among the Muslims; and thirdly, referring matters to God and His Messenger in cases of dispute with those in authority. God and His Messenger are thus the final authority. It is especially in matters religious that differences would arise, in which case it would be necessary to refer the matter to God and His Messenger; in other words to the Quran and Hadith. In case of Muslims living under non-Muslim authority, Islam requires them to abide by the laws of the land.

This is best and more suitable to (achieve) the end.

Amendment VIII – Excessive bail shall not be required, nor excessive fines imposed, nor cruel and unusual punishments inflicted.

2:178. O you who believe, retaliation is prescribed for you in the matter of the slain: the free for the free, and the slave for the slave, and the female for the female.

[Footnote] The Jewish law of retaliation is greatly modified in Islam, being limited only to cases of murder, while among the Jews it extended to all cases of grievous hurt. The words retaliation is prescribed for you in the matter of the slain mean that the murderer should be put to death. The pre-Islamic Arabs used in certain cases to insist, when the person killed was of noble descent, upon the execution of others besides the murderer. The Quran abolished this custom.

But if remission is made to one by his (aggrieved) brother, prosecution (for blood-money) should be according to usage, and payment to him in a good manner.

[Footnote] There may be circumstances which alleviate the guilt. In such cases the murderer may be made to pay a fine to the relatives of the murdered person. Such money is called diyat or blood-money. A comparison with 4:92 makes it clear that when homicide is not intentional, blood-money may be paid.

This is an alleviation from your Lord and a mercy.

2:194. …Whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and keep your duty to Allah, and know that Allah is with those who keep their duty.

6:160. … whoever brings an evil deed, will be recompensed only with the like of it, and they shall not be wronged. [This is the standard of justified recompense. Punishment must not be “cruel and unusual”]

5:2. …And do not let hatred of a people — because they hindered you from the Sacred Mosque — incite you to transgress.

[Footnote] The principle laid down here requires from Muslims equal treatment for all nations, for those whom we hate as well as for those whom we love. Only this principle of Islam can serve as the basis for an international code for the modern world and an international law.

And help one another in righteousness and piety, and do not help one another in sin and aggression, and keep your duty to Allah.

[Footnote] Editor’s Note: Muslims ought only to cooperate with one another in matters of goodness, and are forbidden to help each other in wrongdoing against others. This injunction prohibits the evils of blind patriotism and unconditional support for one’s own people even when they commit injustices against others.

Amendment IX – The enumeration in the Constitution, of certain rights, shall not be construed to deny or disparage others retained by the people.

In spirit of the Amendment IX, countless verses touching upon various aspects of rights and obligations of individuals, society, singles, married, widowed, divorced, young, old, men, women, parent, child, racial and gender equality, creeds, ruler, ruled, orphans, incapacitated, rich, poor, victor, captive, judge, judged, contracting parties, witnesses, aggressor, aggrieved, war, peace, environment etc. etc. can be quoted in secular terms, but following is just a sampler of rights not enumerated in the United States Constitution nor of its individual States, which must be protected by any secular standards:

2:228. …And women have rights similar to those against them in a just manner [in the matter of divorce]…

2:240. And those of you who die and leave wives behind, should make a bequest in favour of their wives of maintenance for a year without turning (them) out.

[Footnote] What the widow obtains under this verse is in addition to the share of the deceased husband’s property which she inherits under 4:11. It is plainly stated in 4:12 that anything to be paid under a will shall have precedence of the division of the property into shares under that verse.

2:241. And for divorced women, provision (must be made) in kindness. This is incumbent on those who have regard for duty.

[Footnote] This provision is in addition to the dowry which must be paid to them. Just as in the previous verse the widow is given an additional benefit, here a provision in addition to her dowry is recommended for divorced woman. This shows how liberal are the injunctions of the Quran regarding women.

2:282: …O you who believe, when you contract a debt for a fixed time, write it down. And let a scribe write it down between you with fairness; nor should the scribe refuse to write as Allah has taught him, so let him write. And let him who owes the debt dictate, and he should observe his duty to Allah, his Lord, and not diminish anything from it. But if he who owes the debt is unsound in understanding or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness…

4:1. O people, keep your duty to your Lord, Who created you from a single being and created its mate of the same (kind),

[Footnote] …The words “Who created you from a single being and created its mate of the same” only declare the unity of the human race and the equality of the male and the female. Elsewhere we are told that for all of you wives are created from yourselves: “And Allah has made wives for you from among yourselves” (16:72).

and spread from these two many men and women.

[Footnote] “Many men and women” spring from married pairs. The verse does not necessarily refer to any parent pair of the whole of mankind. It reminds people of the strength of the ties of relationship, an idea mentioned in what follows.

4:2 And give to orphans their property, and do not substitute worthless (things) for (their) good (ones), nor devour their property (adding) to your own property. This is surely a great sin.

[Footnote] The care of the orphan was one of the earliest injunctions that Islam gave, and the Prophet had always shown a deep anxiety for the welfare of the poor and the orphans; see 2:220 and 90:15–16. The subject is here introduced in detail because of the number of orphans having been greatly increased by the war.

4:4. And give women their dowries as a free gift. But if they of themselves are pleased to give you a portion from it, consume it with enjoyment and pleasure.

[Footnote] It is obligatory in Islam that a “dowry” or nuptial gift should be given by the husband to the wife at the time of marriage, whether she is a free woman, an orphan girl, or a prisoner of war. So every woman begins her married life as the owner of some property, and thus marriage is the means of raising her status. The practice has, however, become more or less general to recognize dowry as a debt which the husband owes to the wife and which she can claim when she likes.

4:5. And do not make over your property, which Allah has made a (means of) support for you,

[Footnote] By your property is meant the property of the orphans which is under your control as guardians. This verse requires guardianship in the case of all who are weak of understanding, whether minors or not. While on the one hand the Quran lays stress on the transitoriness of this life, on the other it teaches that wealth is not a thing to be despised or wasted, because it is the means of support.

to the weak of understanding, and maintain them out of it, and clothe them and give them a good education.

[Footnote] The words “give them a good education” are generally rendered as meaning “speak to them good words”, but the word qaul (speak) is used to express all kinds of deeds. After referring to the maintenance and clothing of the orphans in a befitting manner, the Quran now calls attention to another great need of theirs which is education. From the first revelation, Islam laid stress on knowledge, read and write (96:1–5) being its very first message, and the Prophet spoke of the acquisition of knowledge as being as great a need of humanity as the acquisition of wealth. It is the education of orphans that the Quran refers to here, and the next verse which enjoins guardians to “test” their wards makes it clear.

4:6. And test the orphans until they reach the age of marriage.

[Footnote] These words show further that the guardian is not only responsible for the education of the wards but he is also required to examine them and see what progress they have made. According to Abu Hanifah, majority is attained at eighteen years, but if maturity of intellect is not attained at eighteen, the limit may be extended. These words, moreover, show that marriage should be performed at an age after a person has attained majority, not before it, for the age of marriage is spoken of as being the age of attaining majority.

Then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily against their growing up. And whoever is rich, let him abstain, and whoever is poor let him consume reasonably.d

[Footnote] These words allow payment of reasonable wages to the manager of a ward’s estate out of the ward’s property if the manager is not a rich man.

And when you make over to them their property, call witnesses in their presence.

4:29. O you who believe, do not swallow up your property among yourselves by false means except that it be trading by your mutual consent.

[Footnote] All illegal methods of acquiring property are forbidden. Only the seeking of gain from one another by trading by mutual consent is allowed. The passage is particularly directed to guard women’s right to property, because it was women’s and orphans’ property that was generally swallowed up unjustly.

And do not kill your people.

[Footnote] This forbids the killing of anfusa-kum, which means your people or yourselves. In the first case, the significance is that life must also be protected; in the second case, it is an injunction against suicide which according to the law of Islam is a grave sin. (Editor’s Note: This injunction also forbids sending “your people” on suicide missions to their certain death.)

4:32. And do not hanker after what Allah has given some of you above others. For men is the benefit of what they earn. And for women is the benefit of what they earn.

4:34. Men are the maintainers of women, with what Allah has given some of them above others and with what they spend out of their wealth.

4:35. And if you fear a breach between the two, appoint an arbiter from his people and an arbiter from her people. If they both desire agreement [and want to avoid a divorce], Allah will effect harmony between them…

4:36. …be good to the parents and to the near of kin and the orphans and the needy and the neighbour of (your) kin and the alien neighbour,and the companion in a journey and the traveller and those whom your right hands possess [i.e. under your trust].

4:75. And what reason have you [the individual and the government] not to fight in the way of Allah, and of the weak among the men and the women and the children,who say: Our Lord, take us out of this town, whose people are oppressors, and grant us from Yourself a friend, and grant us from Yourself a helper!

5:06. O you who believe, call to witness between you, when death draws near to one of you, at the time of making the will, two just persons from among you, or two others from among others than you [i.e. non-Muslims as well], if you are travelling in the land and the calamity of death befalls you.

6:152. And do not approach the property of the orphan except in the best manner,

[Footnote] That is, unless you do it with the object of improving it or making it profitable. Wages of the guardian may be paid from it, for which see 4:6.

until he attains his maturity. And give full measure and weight with equity — We do not impose on any soul a duty beyond its ability. And when you speak, be just, even (against) a relative…

[Footnote] Islam requires a person to be so upright as not to be led away by the ties of relationship. Truth is not to be sacrificed to any interest but every interest must be sacrificed to truth.

11:85. …give full measure and weight justly, and do not defraud people of their things, nor act corruptly in the land, making mischief.

16:90. Surely Allah commands (the doing of ) justice and the doing of good (to others) and the giving to the near of kin, and He forbids indecency and evil and rebellion. He instructs you that you may be mindful.

[Footnote] This verse deals with the different degrees of goodness and evil. The lowest form of goodness is justice or returning good for good, and includes not only justice proper but also the fulfilment of all duties and obligations. A higher degree of goodness is, however, that which is called ihsan, or goodness proper, the doing of good without having received any benefit. The last stage of goodness is that in which a person’s nature is so inclined to good that he does good to all people as an ordinary man does good to his own near of kin. In fact, he looks upon the whole of humanity as his kindred. Similarly, this verse deals with the three degrees of evil: the merest indecency which may not affect the rights of others, evil actions which affect the rights of other individuals, and oppression or rebellion affecting the rights of large numbers, nations or states.

16:92. …You make your oaths to be means of deceit between you because (one) nation is more numerous than (another) nation.

[Footnote] Faithfulness to covenants is here stressed and, from the covenant with God, the subject is diverted to covenants between people. Attention is drawn in the words, you make your oaths to be means of deceit between you, to the conditions generally prevailing in the world, to the breach of covenants between nations, which is ruining the stability of human society.

16:94. And do not make your oaths a means of deceit between you, so that a foot should slip after its stability, and you should taste evil because you hinder (people)…

17:23. And your Lord has decreed that you … do good to parents. If either or both of them reach old age with you, say no word to them showing annoyance, nor rebuke them, and speak to them a generous word.
17:24. And make yourself gentle to them with humility out of mercy, and say: My Lord, have mercy on them, as they brought me up (when I was) little.

25:68. …nor slay the soul which Allah has forbidden, except in the cause of justice,…

41:10. And He made in it mountains above its surface, and He placed blessings in it and ordained in it its foods, in four periods; alike for (all) seekers.

[Footnote] The meaning is that the foods which are made in the earth are equally accessible to all seekers (human beings as well as animals of all kinds).

42:37. and those who shun the great sins and indecencies, and whenever they are angry they forgive;
42:38. and those who respond to their Lord and keep up prayer, and whose affairs are (decided) by counsel among themselves, and who spend (on good works) out of what We have given them;
42:39. and those who, when great wrong afflicts them, defend themselves.
42:40. And the recompense of evil is punishment like it; but whoever forgives and brings about reform, his reward is with Allah. Surely He does not love the wrongdoers.

[Footnote] Punishment must be proportionate to the evil committed, a very just and necessary restriction. Forgiveness here is not neglected, nor preached in such a manner as to make it impracticable. There is in Islam neither the one extreme of an eye for an eye nor the opposite one of turning the other cheek. It teaches the golden and beautiful mean that forgiveness may be exercised, if forgiveness will mend the matter and do good to the wrongdoer himself. The object to be kept in view is to bring about reform, whether it is attained by giving proportionate punishment or by exercising forgiveness.

Amendment X – The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people.

Subsequently, Amendments 11-27 were ratified between February 7, 1795 – May 7, 1992. Any keen reader will at once notice that it was not before Amendment XIII was ratified in 1865 that slavery was banned. Similarly, Amendment XV in 1869 granted rights to vote irrespective of race, color, or previous condition of servitude. Still, it took 5 more decades for Amendment XIX in 1920 that allowed women to vote. One may ask as to why it took almost a century for the Super-Power-to-be to realize slavery among its midst and right of all races to vote and about century and a half for women to vote. Were these issues not a requirement of “Bills of Rights” or were they just merely an afterthought or the lame excuses of “Oops! I forgot?” and “The dog ate my homework?”

With the above comparisons, it is obvious that any rational mind will naturally seek Quran for individual and societal growth, whether they read and follow it directly or stumble on some parallel but limited logic and call it a Constitution or Bill of Rights. In either case, it is Quran which is triumphant when it states:

30:30. So set yourself for religion, being upright, the nature made by Allah in which He has created mankind. There is no altering Allah’s creation. That is the right religion — but most people do not know.

[Footnote] Islam according to this verse is the natural religion of mankind, or a religion to the truth of which human nature bears testimony. Its fundamental principles, the Unity and all-comprehensive providence of Allah, the universality of Divine revelation, and the accountability for all actions in a life after death, are recognized by all religions and all nations, and their universal acceptance is a clear evidence that it is the very nature of man that bears testimony to their truth. Islam removes all limitations upon these three fundamental doctrines of the religion of humanity, and gives them as wide a significance as humanity itself. The other fundamental principle of the natural religion of man is mentioned in v. 38.

30:38. So give to the near of kin his due, and to the needy and the traveller. This is best for those who desire Allah’s pleasure, and these it is who are successful.

[Footnote] Charity to fellow man is the practical outcome of the doctrine of the brotherhood of humanity, which is one of the two principles of the natural religion of mankind.

30:39. And whatever you lay out at usury, so that it may increase through the property of (other) people, it does not increase with Allah; and whatever you give in charity, desiring Allah’s pleasure — these will get manifold.

[Footnote] This verse lays stress upon the doctrine of charity to one’s fellowman. It says that some people seek to increase their wealth by means of getting interest on money, i.e., they seek an increase of their wealth at the expense of other people’s property; but that a Muslim should seek an increase of his wealth by giving it, for the sake of Allah, to help his fellow-man.

While rebutting this documentary, one has to be mindful of the following verses for oneself:

2:40. O Children of Israel, call to mind My favour which I bestowed on you and be faithful to (your) covenant with Me, I shall fulfil (My) covenant with you; and Me, Me alone, should you fear.
2:41. And believe in what I have revealed, verifying what is (already) with you, and do not be the first to deny it; nor take a small price for My messages; and keep your duty to Me, Me alone.
2:42. And do not mix up truth with falsehood, nor hide the truth while you know.
2:43. And keep up prayer and give the due charity and bow down with those who bow down.
2:44. Do you tell people to be good and neglect your own souls while you read the Book? Have you then no sense?
2:45. And seek assistance through patience and prayer, and this is hard except for the humble ones,
2:46. who know that they will meet their Lord and that to Him they will return.

Will the makers of the documentary self-reflect in light of above verses?


Note: [text enclosed in square brackets above is not part of the original quoted sources]
Unless stated, all verses and corresponding footnotes above are from the translation and commentary of Holy Quran – Muhammad Ali, edited by Dr. Zahid Aziz.
Holy Quran – Nooruddin

U.S. Constitution – Charters of Freedom
Bill of Rights – Charters of Freedom
Anne Hutchinson – Wikipedia
United States Supreme Court – Dred Scott v. Sandford – Wikipedia
Supreme Court of North Carolina – North Carolina v. Mann – Wikipedia

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