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 L'ISLAM AUJOURD'HUI

Revue periodique de l'Organisation Islamique pour

l'Education, les Sciences et la Culture - ISESCO -

·~

No 22- 21 e annee
1426H/2005

'i... -
...
 Methodedu discours religieux
selon la canception coranique
Dr Youssef El Qardaoui<*>

Le Coran a defini la methode du discours religieux dans ce verset coranique

d'une sourate mecquoise : "Par la sagesse et la bonne exhortation appelle (les
gens) au sentier de ton Seigneur. Et discute avec eux de la meilleure façon. Car
c'est ton Seigneur qui connait le mieux celui qui s'egare de Son sentier et c'est
Lui qui connait le mieux ceux qui sont bien guides" (Annahl: 16).

Ce verset s'adresse au propbete, Priere et salut soient sur lui, ainsi qu'a
l'ensemble de la Oumma islamique, puisque la mission d'inviter au chemin de
Dieu n'est pas assignee exclusivement au propbete, mais c'est un devoir pour
toute la Oumma, nonobstant le Iieu et l'epoque.

Dans un autre verset, il est stipule: "Dis : Voici ma voie, j'appelle les gens
[a la religion] de Dieu, moi et ceux qui me suivent" (Yusuf: 108).

n ressort de ce verset que tout individu ayant suivi la voie prônee par le
propbete Mohammad, priere et salut soient sur lui, en se reelarnant d' Allah
comme unique divinite, de !'islam com.me religion et de Mohammad com.me
propbete et messager, est investi de la mission d'appeler a Dieu, canformement au
verset: "J'appelle les gens [ala religion) de Dieu, moi et ceux qui me suivent".

C'est ainsi que l'ensemble de la Oumma islamique, a I'instar du propbete

Mohammad (PSSL) est envoyee a l'humanite tout entiere vu qu'elle est porteuse
de son message universel. n est en effet proclame dans un hadith du propbete :
"Votre mission consiste non pas a compliquer la vie mais ala faciliter."(l)

Dans ce meme sens, le compagnon du prophete, Ribii Ibn Amir, que Dieu
soit satisfait de lui, a dit : "Dieu ·nous a envoyes pour sortir les gens de

a l'Universite de Qatar et president de

(*) Directeur du Centre des Etudes sur la Sunna et la Siralı
la Federation mondiale des ouJemas musulmans.
(1) Rapporte par Al-Boukhari in Kitab Al Wudıl', Oe livre des ablutions) par Abu Huraira

.•>'
214 Methodedu discours religieux selon la canception coranique

l'assujettissement aux hommes vers l'adoration de Dieu Seul, de l'exigu"ite

d'ici-bas vers de plus larges horizons et de l'arbitraire de religion vers la justice
de !'Islam"

De ce qui precede, on conclut que le verset "Par la sagesse et la bonne

exhortation appelle (les gens) au sentier de ton Seigneur. Et discute avec eux de
la meilleure façon" trace les grandes lignes et definit les regles generales a
suivre pour un discours religieux adequat.

Reperes du discours religieux en Islam:

Pour permettre au Musulman d'accomplir sa mission en matiere d'appel au
chemin de Dieu, le Saint coran a defini les principes a abserver pour l' aider a
s'acquitter de sa mission et transmettre son message de la meilleure façon
possible.
Le Coran resume ces principes comme suit :

1 . L' appel a Dieu e st un devoir pour tout Musulman :

En premier lieu, figure le principe selon lequel tout Musulman a
l'obligation d'appeler a la religioo islamique ; Dans le Coran il est dit :
"J'appelle les gens [a la religion] de Dieu dans la clairvoyance, moi et ceux qui
me suivent". Mais la maoiere de proceder pour accomplir ce devo ir diftere selon
l' aptitude et les possibilites de chacun.

L'on peut, en effet, inviter ala voie de Dieu en compasant un ouvrage, en

donnant une conference a l'universite ou dans un centre culturel, en prononçant
le preche du vendredi ou en donnant un cours religieux tout comme on peut
accomplir ce devoir en prechant la bonne parale ou en donnant le bon exemple.

D'aucuns appellent a Dieu en apportant un soutien. fınaocier aux

predicateurs musulmans par la publication de leurs ouvrages ou la cn~ation d'un
centre dedie a l'appel islamique, en application du hadith du propbete, priere et
şalut soient sur lui : "Quiconque equipe un combattant dans le chemin de Dieu
aura fait ceuvre de combattant"<2). Par analogie, on peut dire qu 1il en va de
meme pour le predicateur.

(2) Rapporte par Al-Bukhari (2843) et Muslim ( 1890) citant Zayd lbn Khaled.
Dr Yousscf El Qardaoui 215

2 . L'appel au chemin de Dieu:

Selon ce principe, le predicateur se doit d'etre pleinement convaincu de sa
vocation qui est d'appeler au chemin de Dieu, c'est-a-dire la voie que le
Tres-Haut a tracee pour guider les gens a L'adorer Seul de la meilleure façon et
entretenir entre eux de bons rapports, afin qu'ils vivent dans le bonheur ici-bas
et soient recornpenses dans I' Au-dela.

Le predicateur musulman n'appelle pas Ies gens a le suivre ni a suivre son

groupe, mais il a pour rnission de Ies guider a la voie de Dieu : "ll ne conviendrait pas
a un etre hurnain a qui Dieu a donne le Livre, la comprehension et la prophetie, de dire
ensuite aux gens : "Soyez mes adorateurs, a1' exclusion de Dieu" (Al hnrane : 79).

ll ne preche pas, non plus, un regime, dogme ou philosophie, conçus par

I'Homme, ou un quelconque droit positif elabore sur ordred'un empereur, un
roi, un president ou un prince.

Tout au contraire, il est investi de la rnission d'inviter ala liberation des gens
de I'assujettissernent aux etres hurnains, parce qu'il est prohibe, en Islam, pour un
etre humain de s'arroger le droit de Iegiferer des lois absolues fixant arbitrairernent
ce qui est licite et ce qui ne I'est pas. Tel fut le cas chez les gens du Livre.
Condarnnant cette demarche, Dieu dit dans le Coran : "lls ont pris Ieurs rabbins et
leurs moines, ainsi que le Christ, fils de Marie, comrne Seigneurs en dehors de Dieu,
alors qu'on ne leur a cornrnande que d'adorer un Dieu unique. Pas de divinite a part
Lui ! Gloire aLu i ! n est au-dessus de ce qu'ils [Lui] associent". (At-Taw bab : 3 1)

n est grand temps pour les etres humains de s'affranchir pour n'adorer que
Dieu Seul qui !es a crees, leur a·pourvu des cieux et des terres etleura accorde
des bienfaits aussi bien patents que latents.
C' est la raison pour Iaquelle Ies messages adresses par le propbete, prie.r e et
salut soient sur lui, aux rois et empereurs de l'epoque sont conclus par le verset
suivant: "Dis : "Ô gens du Livre, venez a une parele commune entre nous et vous:
que nous n'adorions que Dieu, sans rien Lui associer, et que nous ne prenions
point Jes uns !es autres pour seigneurs en dehors de Dieu". (Al-Imran: 64).

3 . L'appel des gens par la sagesse et la bonne

exhortation : -~

Selon la canception coranique, 1' Appel de to us les gens au chemin de Die u

se doit de privilegier la voie de la sagesse et de la bonne exhortation.

··"'
216 Mlithode du discours religieux selonla canception coranique

La methode de la sagesse :
La sagesse s'entend de la qualite qui consiste a s'adresser aux esprits en
apportant des arguments scientifiques convaincants dans le but de refuter les
allegations et les arguments equivoques, dissiper les doutes et les confusions et
ramener chaque donnee a sa source originelle.

A cet effet, l'appel doit etre intelligible et clair pour l'interlocuteur, comıne
en temoignent les propos de Ali, Dieu soit satisfait de lui : "parlez aux gens de
ce qu'ils savent et ne depassez pas leur enteodement, voudriez-vous que soient
dementis Dieu et son messager"<3).

S'adresser aux gens dans leur langue

La sagesse requiert aussi de parler avec les gens dans la langue qui leur est
coinprehensible pour que le message soit clair et apprecie a sa juste valeur. n est
dit dans le Coran : "Et Nous n'avons envoye de Messager qu'avec la langue de
son peuple, afin de les eclairer" (Ibrahim : 4). Dans ce verset, il ne s'agit pas
seulement de parler le chinois avec les Chinois, le russe avec les Russes, mais
d'un sens plus profond, puisqu'il faut adapter le discours aux differentes categories
sociales et tenir compte des considerations culturelles et civilisationnelles, ainsi que
du temps et de 1' espace.

Faire preuve de mansuetude envers les gens :

La sagesse requiert egalement que l'on traite les gens ave~ bienveillance
pour les preparer psychiquement a recevoir toute prescription av ant de les inviter a
suivre la tradition du prophete, paix et salut soient sur lui, qui a dit : "facilitez-leur
la tache et ne· leur creez pas de difficultes, promettez aux gens Oa bonne
recompense) et ne les degofitez pas de la religioo"<4). na dit aussi : "et lorsque je
vous ordonne de faire quelque chose, faites-en ce que vous pouvez"<5).

Respecter la hierarchisation des actes selon leur

referentiel religieux:
Parrni les rnarques de sagesse que le discours religieux conteniporain doit
refleter, figure le respect de la hierarchisation des actes et de leurs refereoces

(3) Rapporte par Boukhari in Le Salı i/ı.

(4) Hadith admis a l'unanimite et rapporte in (Al Lu'Lu' ıva Al-Marjane). Comprenant les haclilhs
Communement valides par !es deux Cheikhs, (113 1).
(5) Ibid, (846).
Dr Youssef El Qardaoui 217

religieuses. Le debat autour de cette question ne date pas d'hier, puisqu'elle a

ete amplement traitee dans le livre intitule (Al-Salıwa Bayna Al Juhad wa
At-tatanif). A ce titre, nous estimons que bon nombre de predicateurs de
groupes islamiques et d'orateurs religieux n'ont pas compris qu'il faut tenir
compte du referentiel religieux de tout acte. Ds ont, en effet, confere des
dimenssions disproportionnees a des questions de moindre interet, neglige les
plus importantes et relegue certaines autres au second plan.
La Sharia a classe la valeur de tout acte selon des criteres religieux. Ainsi, les
prescriptions se divisent en piliers et "non-piliers" ; ces demiers en obligations et
en Sunan (actes non obligatoires). Les proscriptions se repartissent en grands et
petits peches, ceux-ci comportent a leur tour des interdits categoriques et d'autres
faisant 1' objet de divergences, classees au rang des "mutachabihat" ou actes
deconseilles. Ceux-ci se divisent en actes deconseilles intrinsequement illicites et
en actes deconseilles par prevention.
n ne faut done pas,
aneantir les frontieres separant ces categories d'actes
en faisant l'amalgame entre un acte obligatoire et un autre qui ne l'est pas, car
il extremement dangereux de releguer au second plan des questions primordiales
et vice versa.
No us avons constate que certains predicateurs et imams s' attardent
particulierement sur des questions d'interet minime selon les sources de la
legislation islamique. D'aucuns vont meme jusqu'a consacrer plus de 10
conferences aux genies et leurs relations av ec 1' etre humain, d' autres ont
consacre plus de 9 conferences sur l'interdiction de seraser la barbe, comme s'il
s'agissait del'un des piliers de la religion. n en est de meme pour l'obligation
de porter le Niqab (voile recouvrant l'integralite du visage). A cet effet, lesdits
predicateurs excellent dans la collecte des textes etayant leurs theses et ignorent ·i
les textes qui les refutent.
Pis, ces preches sont souvent enregistrees sur des cassettes destinees a un
public assoiffe d'exagerations. Dans ce meme contexte, un pere m'avait raconte
que sa petite fiile de dix ans etait desormais hantee par des cauchemars apres
avoir ecoute une cassette sur le supplices de la tombe. Ces exagerations sont de
nature acreer des phobies chez les individus.
Dans mon livre intitule Comment approclıe~~ le Coran ?(*), j'avais
mentionne un eritere que 1' on devait prendre en consideration dans 1' examen de

(*) Publie par la librairie Wahba, Le Caire.

... :r- .
218 MıHhode du discours religieux selonla conception coranique

toute question, a savoir accorder a une question queleonque un interet egal a

l'appreciation qu'en fait le Coran.

J'ai egalement publie un livre qui traite fondamentalement eette question,

preuves et textes de la Sbaria a l'appui, intitule Le Fiqlı des priorites. Les
pn!dicateurs et les specialistes du discours religieux doivent le lire et en debattre.

n serait done phis sage de eonsiderer les ordres divins et les actes interdits
selon un eritere de priorite, et de ne pas focaliser le discours sur des questions
secondaires, alors que les fondements sont transgressees, notamment convier les
gens a l'aumône, alors qu'ils ne s'acquittent pas de la zakat, un des cinq piliers de
l'islam, ou de les appeler a faire la priere de "Doba" (periode de lajournee qui suit
le lever du soleil) alors qu'ils n'accomplissent meme pas la priere obligatoire.

Dans un hadith rapporte par Ibn Abbas, lorsque le Prophete (paix et salut
soient sur lui) a charge Muadh d'une mission au Yemen., illui a dit: "Tu iras chez
des gens du Livre. Quand tu seras parmi eux, invite-les a attester qu'il n'y a
d'autre divinite que Dieu, et que Mohanunad est l'Envoye de Dieu. S' ils se
confonnent a cette invitation, informe-les que Dieu leur preserit cinq prieres a
accomplir le jour et la nuit. S'ils y consentent, informe-les que Dieu leur preserit
a
une aurnône qui sera perçue sur leurs riches pour etre reversee leurs pauvres ... "<6).
A remarquer que la priere ne leur est imposee qu' apres la profession de foi.

Ce serait s'eloigner du bon sens que de privilegier les rites secondaires au depens
des rites obligatoires. L'un des fondements qui nous a ete legue ace titre s'enonce
corrıme suit: "Dieu n'accepte le rite surerogatoire qu'apres l'accornplissement du rite
obligatoire". Un autre principe du fiqh stipule: "Celui que le rite obligatoire deviedu
rite secondaire est exeuse. Celui qui fait la dernarche inverse est presomptueux". Ainsi,
aforce de s' interesser aux divergences, on fınit par oceulter !es convergences.
n est egalement sage de ne pas axer l'effort de predication sur des
questions secondaires, tel le port du (Niqab) en plus du voile, ear de nos jours le
probleme n'est plus celui de montrer le visage, mais d'autres parties du corps
autrement plus provocantes.

Je me rappelle avoir discute de cette question avec un des eminents Oulemas

d' Arabie, en l'occurrence Cheikh Abdelaziz Ben Baz, que Dieu ait son fune, et nous
nous sonunes mis d' accord sur le fait qu'a notre epoque, les Musulmanes doivent se
cantenter du voile. Chaque pays est par ailleurs, libre de prescrire 'ı e niqab.

(6) AI-Bukhari, Hadith (1458), edition imprimerie Salafiya, rapporte par Muslim.
Dr YousscfEl Qardaoui 219

A cet egard, il y a lieu de rappeler que certains religieux ont desapprouve

le Cheikh Mohammad Al Ghazali<*>, Dieu ait son ame, pour avoir classe les
enseignements religieux en ecorces et quintessence. lls ont soutenu qu'il
n' existe pas d' ecorces en religion. Pour notre part, nous leur avons d it : si les
cornmandements religieux avaient la meme importance, alors cela contredirait
les verites du Coran et de la Sunna. Dieu Tout Puissant dit : "Ferez-vous de la
charge de donner a boire aux pelerins et d'entretenir la Mosquee sacree des
devoirs comparables [au merite] de celui qui croit en Dieu et au Jour Dernier et
lutte dans le sentier de Dieu ? lls ne sont pas egaux aupres de Dieu et Dieu ne
guide pas les gens injustes." (Al-Tawba: 19).

Par ailleurs, un hadith du prophete dit : "la foi se compose de plus de

soixante-dix branches, la plus elevee est la profession de foi et la moins elevee
est d'ecarter un danger de la route", il existe done parmi des actes plus au moins
importants. A ceux qui se demandent s'il existe des ecorces en religion, l'on
repond que meme l'univers n'en est pas exempt.

Le Tres-Haut a blame Ies Juifs parce qu'ils se sont attaches aux ecorces, en
negligeant I' essentiel : "La bonte pieuse ne consiste pas a tourner vos visages
vers le Levant o u le Couchant." (AI Baqara : 117)

Le principe de gradation:
Respecter le principe de gradation est de mise. Ce principe est doublement
important du fait qu'il constitue ala fois une regle universelle et une regle legale. La
gradation est une loi qui sous-tend l'univers. Ainsi, par exemple, la creation de
l'Homme se decline en pl~sieurs phases comme nous l'enseigne le Saint Coran :
"Nous avons certes cree l'homme d'un extrait d'argile, puis Nous en f'ımes une
goutte de sperme dans un reposoir solide. Ensuite, Nous avons fait du sperme une ·i
adlıerence; et de I' adlıerence Nous avons cree un embryon; puis, de cet embryon
Nous avons cree des os et Nous avons revetu Ies os de chair." (Al Mouminoun :
12-14). Dieu dit a ce meme sujet "alors qu'D vous a crees par phases successives"
(Nouh: 14).
n en est de meme pour les plantes qui passent, elles aussi, par des phases
successives, apartir d'un grain.

(*)Dr Youssef Qamclaoui a publie un ouvrage intitul6: (Le Clıeiklı Al-GiıazJJ.Ii tel que je l'ai comw: le
·parcours d'ım demi siecle), Dar Al Wafa'a, Le Caire, 1995/ Ndr. ·
220 Methodc du di.scours rcUgieux selon la conccption coraniquc

Les lois elles-memes obeissent aux regles de gradation. A cet egard, Dieu a
ordanne a son messager Moharnmad, paix et salut soient sur lui, d'instaurer
d'abord les dogmes et les bonnes conduites coınme on peut dairement le
constater dans les sourates mecquoises, avant de s'interesser aux aspects
pratiques puis, progressivement, aux rites, acommencer par la priere, devenue
un devoir pour tout Musulman av ant la Hijra (emigration du prophete a
Medine), puis lazakat (aumône legale) et le jefine du Ramadan ala deuxieme
annee de ı' begire. Le pelerinage fut impose bien apres pour ceux des
Musulmans qui en ont les moyens. Dieu apar la suite frappe d'interdit certains
actes consideres coınme sources de depravation et de perturbation de la vie
humaine, notamment la formication, l'infanticide par peur (reelle ou supposee)
de la pauvrete, l'abus des biens de l'orphelin, la violation des pactes, l'orgueil
ainsi que d' autres prescriptions relevant plus de la morale que de la loi.

Cependant, nombreux sont les predicateurs qui, malbeureusement, ne

prennent pas en consideration cette regle. Ainsi, dans certains pays musulmaos,
notamment la Bosnie et le Kosovo dont les populations sont restees
pratiquement isolees de la culture et de la civilisation islamiques pendant pres
de cinquante ans a cause du regime communiste, il est necessaire d'adopter une
dernarche progressive pour leur inculquer les principes de la religion en
privilegiant les ·dogmes et les pratiques qui font l'unanimite des Musulmans et
non l'inverse. Mais, certains predicateurs, que Dieu les ramene sur le droit
chemin, commencent par s' attaquer a certains co urants comme ceux des
Ash'arites et des Matur!dites, qui ont de nombreux adeptes ·aussi bien au
Maghreb qu'au Machreq, et sont du reste enseignes dans les universites et les
ecoles specialisees a travers le monde islamique. Ds ignorent que notre combat
aujourd'hui n'est pas contre ceux qui croieot en Dieu et qui, toutefois, divergent
avec nous dans l'interpretation de certains aspects de la sharia, et que la hataille
reelle est bel et bien contre les athees qui denient totalement l'existence de Dieu
et soutiennent que la vie n'est que matiere.

Ces predicateurs ont coınmence par inviter les gens a laisser pousser leurs
barbes et les femmes a porter le nikab alors qu'il faut s'y prendre par etapes
avant de les convaincre de porter le voile. Si dans les pays islamiques, la
majorite des hommes ne portent pas de barbe, comment exiger de ces
Musulmans d'Europe, qui ont vecu pres de la moitie d'un siecle sous l'emprise
du comrnunisme, de faire ce que 1' on n' a pas pu realiser dans iıos pays arabes et
musulmans. Et puis, faire pousser la barbe constitue-t-il un pilier d·e l'Islam ou
fait- il partie des devoirs religieux pour qu'on lui accorde une telle importance?
Dr Youssef El Qardaoui 221

Comme on le constate, ces predicateurs naYfs commencent par s'attaquer

au soufısme en le qualifiant d'etranger a !'islam, ne faisant pas le distingo entre
la tradition et l'invention ni entre la rectitude et la deviation.

Or, la Oumma en general et ces peuples en particulier ont besoin d'une

education spirituelle pour se detacher d'un materialisme mederne ou l'au-dela
est supplante par l'ici-bas, le Createur par la creature et !'esprit par la matiere.
Ds ont ainsi bescin d'une education morale ou il s' agit d'etre sineere et pieux a
l'egard du Dieu et debiense conduire avec les gens, canformement a ce verset:
"Certes, Dieu est avec ceux qui (L') ont craint avec piete et ceux qui sont
bienfaisants" (Annahl : 128)

Dans leur action, les predicateurs doivent faire preuve de elemence et de

mansuetude envers leurs interlocuteurs. Exaltant les qualites morales de Son
Prophete, Dieu dit : "C' est par quelque misericerde de la part de Die u que tu
(Mubammad) as ete si doux envers eux! Mais si tu etais rude, au creur dur, ils se
seraient enfuis de ton entourage" (Al Imrane : 159)

D'apres ce verset, les gens ne sauraient telerer un creur rude ffıt-il le

prophete lui-meme.

La methode de la bonne exhortation :

Si la predication par la sagesse interpelle I' esprit afın de le convaincre, la
predication par la bonne exhortation interpelle le creur afın de le sensibiliser.

L' etre h umain est mu par le creur et 1'esprit ; il pense et raisonne par son
esprit, et perçoit par son creur. Ainsi, il convient de s'interesser a ces deux
composantes : !'esprit avec sa fonction cognitive, et le creur avec ses fonctions
-~
emotionnelles. Le predicateur se doit de ponctuer son discours de sagesse et
d'exbortation, sacbant que l'elite pencbe vers un discours erudit, empreint 'de
sagesse. Quant aux profanes, ils requierent plutôt une approche privilegiant la
bonne exhortation, celle qui interpelle les sentiments et stimule la predisposition
innee de 1' etre humain afaire le bien.

Le Coran ne qualifıe pas le terme sagesse puisque toute personne dotee de

sagesse est depositaire d'un "bien immeiıse". Dans le Cçı..ran, il est dit: "li donne
la sagesse a qui Il veut. Et celui a qui la sagesse est donnee, vraiment, c' esi un
bien immense qui lui est donne". (Al Baqara : 269). En revanche, il qualifıe de
"bonne" l'exhortation car il s' agit d'une exhortation au chemin de Dieu.
222 Mctbode du discours rcligieux selon la conception coranique

Une bonne exhortation se detinit par le choix approprie du sujet, le choix

de I' approche et la pertinence dans le temps et ı' espace. De plus, on considere
une exhortation comme bonne, si elle touche un point sensible de l'interlocuteur
et si elle tient compte de la faiblesse de l'etre humain, en evitant par exemple de
le reprimander en cas d'erreur puisque tout humain est faillible.

Dans ce meme ordre d' idee, le Prophete s' est adresse en ces termes, a un
de Ses compagnons qui avait damne un ivrogne : "Ne sois pas un appui a Satan
cantre t_on frere" (rapporte par Al ·Boukhari) et dans un autre recit : "Ne le
damne pas car il aime Dieu et Son Prophete".

La bonne exhortation, c'est aussi, le fait de prôner unjuste milieu faisant la

part de la Misericerde de Dieu et de son Chatiment. En effet : "Ce sont
seulement les gens mecreants qui desesperent de la misericerde de Dieu".
(Yöussof : 87)

La methode recommandee est done celle du Coran qui tantôt dissuade !es
gensen invoquant la crainte de Dieu, tantôt entretient l'espoir en la elemence du
Tout-Puissant afin que l'individu "prenne garde a l'au-dela et ne perde pas
espoir en la misericerde de Dieu" (Azoumar: 9).

La dernarche du Coran .allie done les deux approches avec un parfait

equilibre et une harrnonie implacable : "Sachez que Dieu est severe en punition,
mais aussi que Dieu est Pardonneur et Misericordieux" (Al Maida : 98). "Ton
Dieu est plein d'indulgence pour les hommes, malgre leur iniquite" (Ar-Raad: 6)

"Informe Mes Adorateurs, qu'aussi vrai que Je suis le Tout Pardon, le

Misericordieux, Mon tourment sera un tourınent douloureux" (Al-Hijr: 49-50).

La bonne exhortation exelut le recours constant a l'intimidation qui

dissuade les gens en ne mettant 1' accent que sur les affres de la mort, les
supplices de la tombe et les peines de l'enfer, s'appuyant a cet effet, sur des
hadiths infondes forges de toutes pieces, des histoires inventees ou sur des recits
israelites. Ceci a pour consequence finale de provoquer un degoilt chez les gens
en general et les esprits rationnels en particulier.

La bonne exhortation ecarte egalement l'exageration des attributs de Dieu

inherents a Sa elemence et a Son pardon et ce, pou~ que les gens ne se
complaisent pas dans l'erreur. Elle ne doit pas, non pllıs, exacerber les
sentiments des profanes autour de questions secondaires qui peuvent profiter a
certaines personnes, en portant serieusement atteinte a l'ensemble de la Oumma.
Dr YoussefEI Qardaoui 223

En effet, une certaine jeunesse frivole peut reagir de maniere intempestive

allant, dans son aveuglement, jusqu' a commettre des actes criminels.

Des discours religieux contrevenant a la canception

coranique :
La canception coranique telle que nous l'avons expliquee, n'est pas tout a
fait daire dans }'esprit de bon nambre de predicateurs contemporains qui font
l'amalgame entre verites et mystifications. D'un niveau intellectuel limite pour la
plupart, ces predicateurs s' inspirent de sources non authentifiees car non avalises
par les specialistes qui concilient le texte et la raison, le patrimeine ancien et la
culture contemporaine, l'explicite et l'implicite, s'inspirent du passe, vivent
pleinement le present tout en se tournant vers l'avenir.

Notre discours se voit truffe d'erreurs et tombe dans l'exces que meme un
profane peut relever a cause de l'insuffisance du niveau culturel et intellectuel
d'une bonne partie des predicateurs. C'est un etat de fait que nous n'avons pas
manque d'analyser dans notre ouvrage La culture du predicateur<*)ou nous les
exhortons a s'armer de six genres de cultures, a savoir : les cultures religieuse,
litteraire, historique, humaniste, scientifique et realiste.

Des predicateurs en dephasage avec leur epoque

Certains predicateurs semblent etre dephases par rapport a l'epoque dans
laquelle ils vivent et restent confines dans une culture d'un autre age.
a
N' eprouvant aucun complexe ressasser des problemes caducs, sans rapport
aucun avec les defis actuels et user de vocables desuets, ils font decidement
mantre d'un certain detachement par rapport aux questions qui interessent ...
notre siecle. i

On a vu, en effet, certains predicateurs evoquer, lors du preche du vendredi

des questions vieilles de plusieurs siecles comme celles de "la creation du
Coran", critiquant avec vehemence les Mu'tazilites qui ont entretenu cette
discorde. De grands Imams musulmans en ont, d' ailleurs, fait Ies frais tel
l'Imam Ahmad Ibn HanbaL
Or, la question de la creation du Coran, qui etait a~l'origine d'une graye
dissension il y a plusieurs siecles -avec les motivations et circonstances
religieuses, intellectuelles et politiques de l'epoque- est aujourd'hui revolue.

(*) Publie par la librairie Wahba, Le Caire.

224 Methodedu discours religiew: selon la canception coranique

Desormais, notre probleme n'est pas avec les tenants de la "creation du Coran",
mais avec ceux qui denient que le saint Coran est revele par Dieu et ceux qui,
bien qu'ils y croient, refusent de le considerer comme" une reterence infaillible
cantenant des regles, des lois, des principes et des traditions aobserver.

4. Discuter de la meilleure façon avec les detracteurs :

Parmi les principes du discours religieux definis par le Coran, fıgure celui
de discuter de la meilleure façon ayec les non-musulmans. n est a relever a ce
propos que, s' agissant de 1' exhortation, 1' expressian coranique se limite a
appeler a ce qu'elle soit "bonne", alors que la discussion doit etre meilleure car,
contrairement a la d iscussion, l' exhortation conceme en principe Jes adeptes de
la meme reJigion.

Le predicateur est ainsi appele afaire montre de douceur et d'indulgence,

en veillant a choisir ses mots delicatement afın de le mettre en confiance et
menager les sensibilites de son interlocuteur.

A ce propos, Dieu proclame "Dis: Qui vous nourrit du ciel et de la terre ?,

Di s : Dieu. C' est no us ou bien vous qui sommes sur u ne bonne voie, ou dans un
egarement manifeste". (Sabaa: 24)

ll est dit dans le meme ·verset : "Dis: Vous ne serez pas interroges sur les
crimes que nous avans commis, et nous ne serons pas interroges sur ce que vous
faites" (Sabaa : 25).

De ces versets, il ressort que dans une discussion il faut faire valoir les
points de convergence entre les deux parties, car le fait d'avoir un terrain
d'entente favorise un debat serieux, fructueux et mutuellement avantageux.

Dans ce contexte, le Coran evoque la discussion avec les gens de Livre

dans la sourate "Al-Anqabout" (1' A.raignee) ou le Tres-Haut dit : "Et ne discutez
que de la meilleure façon avec les gens du Livre, sauf ceux d'entre eux qui sont
injustes. Et dites : "Nous croyons en ce qu'on a fait descendre vers nous et
çlescendre vers vous, tandis que notre Dieu et votre Dieu est le meme, et c'est a
Lui que nous no us soumettons".
Dans ce verset I' accent est mis sur les dogmes qui entretiennent le
rapprochement et la concorde avec les non-musulmans. En e'(fet, les Musulmans
et les Gens du Livre ont en partage la croyance en un Dieu uniqu~. De plus, les
Musulmans cro.ient en tous les messagers de Dieu, et c'est la un bon terrain
d'entente pour relancer le dialogue avec ceux ~tı.i ne croient pas en Dieu.
Dr YoussefEl Qardaoui 225

L'auteur de Fi Dilali al Qur'aıı (A l'ombre du Coran) souligne que la

discussion doit s'engager avec serenite. et douceur sans parti-pris ni mesestime
dans le but de gagner la confiance de l'interlocuteur et lui faire comprendre
qu'on a pour objectif uniquement de le convaincre de la verite sans porter
atteinte asa dignite. Car la valeur de l'individu et, partant, de son opinion se
confondent souvent avec la valeur qu'il se donne. Par consequent, ceder aux
arguınents de l'autre equivaudrait a la perte de son prestige intellectuel, du
respect dont il jouit et meme de son identite. Car de fait, comme le stipule le
Coran, Dieu Seul connait ceux qui ont devie du droit chemin et ceux qui sont
dans la bonne voie. La discussion n'est pas un exercice de persecution
intelleemel mais une explication par la force de l'argument. Et c'est Dieu qui
dispose en demiere instance<9)

Invocations provocatrices :
Certains predicateurs, notamment les imams, prononcent des invocations
au ton provocateur lors des prieres collectives, particulierement la priere du
vendredi, ce qui est contraire aux principes de sagesse et de bonne exhortation
prônes par !'Islam. lls vont jusqu'a invoquer Dieu pour que perissent tous !es
Juifs et les tous Chretiens, pour que leurs enfants soient des orphelins, leurs
femmes des veuves et leurs biens des butins aux mains des Musulmans !

Comme on le sait, dans nombreux pays musulmans, il existe des minorites

chretiennes et parfois meme juives. Les' membres de ces communautes non
musulmanes sont des citoyens apart entiere; et de ce fait il n'est pas convenable
de souhaiter leur extermination par le Tout-puissant, puisqu'ils sont loin de
presenter des similitudes avec les Juifs spoliateurs et transgresseurs ou avec les
croises haineux et vindicatifs.

Ni le Coran, ni la traditio~ du prophete, priere et salut soient sur lui, ni !es

paroles de ses compagnons ne donnent raison aux invocations incendiaires
ci-dessus indiquees. Ainsi, parmi les invocations citees dans le Coran, on trouve :
"Seigneur! Deverse sur nous l'endurance, affermis nos pas et donne-nous la
victoire sur ce peuple infidele". Et aussi, "Ö notre Seigneur, ne fais pas de nous
une cible pour les persecutions des injustes. Et delivre-nous, par Ta rnisericorde,
des gens mecreants. (Yunus : 85-86)
ll

(9) Sayed Qotb, Fi Dilali Al-Qur'an, Edition Dar Al-Churuq, le Caire, p. 202.
· :" ;.. ...
.•
226 Methode du discours religieux selon la canception coranique

L'uoe des invocations du prophete est de dire: "Ô Dieu qui fit descendre le
Livre, Createur des nuages et vainqueur des coalises, aide-nous a triompher sur
eux"(IO) ou encore "Preserve-nous ô Dieu de leur mal"(! I)_ Dieu dit : "Invoquez
votre Seigneur en toute humilite et recueillement et avec discretion. Certes, n
n'aime pas les transgresseurs" (Al-Aaraf: 55)

n est a relever, dans ce meme sens, que parmi les predicateurs, d' aucuns
font des invocations pour "l'aneantissement total des mecreants". lls disent :
"Puisse Dieu en reduire le nambre jusqu'a leur disparition totale"< 12). Or, cette
demiere invocation a ete proferee par un compagnon du prophete cantre des
pai"ens qui 1' ont torture a mort, tue et crucifie des membres de sa famille. n
s'agit done d'une invocation survenue dans des conditions specifiques, a
laquelle ces predicateurs ont confere malheureusement un caractere general. Or,
geı:ıeraliser le particulier est une erreur et une deviation.

De telles invocations sont refutees par le Coran, ou il est proclame que

l'existence de non-croyants traduit la Volonte divine: "Si ton Seigneur.l'avait
voulu, tous ceux qui sont sur la terre auraient cru. Est-ce a toi de contraindre les
gens adevenir croyants?" (Yunus : 99)

"Non-musulmans" au Iieu de "mecreants"

Pour s'acquitter de sa tache au mieux , a l'epoque de la mondialisation, I~
predicateur doit aussi veiller a ne pas qualifier de "mecreants" les
non-musulmans, en particulier les gens du Livre. Et cela pour deux raisons :

Premierement : le terme "mecreant" a plusieurs significations, parmi

lesquelles figurent la non-croyance en Dieu, en ses messagers et en 1' Au-dela,
co mme c'est le cas des materialistes qui ne croient pas aux verites transcendantales.

Cette acception du terme "mecreant" n'est pas applicable aux "Gens du livre".
Car ceux-ci croient en Dieu sans reconna.Jtre le message de Mohammad, priere et
salut soient sur lui, ce qui est un droit. En parallele, ils penseot que nous ne
reconnaissons pas leur religion, et c' est aussi un droit.

Demdemement : le Coran no us enseigne de ne pas s' adresser aux gen s en

utilisant le terme "mecreants" meme s'ils le scnt en realite. Pour s' adresser aux

(10) Rapporte par Al-Boukhari (2933) et Muslim (1742), citant Abdallah Ibn Abi Awfa
(1 1) Rapporte par Abu Daoud (1537), citant Abu Moussa Al-Ashari.
(12) Rapporte par Al-Bukhari dans plusieurs occurrences in Al-Salıilı, (3045, 3889, 4086, 7402)
(cf- Fath Al Bari (352/9), ed. Dar Abi Hayan).
Dr YoussefEI Qardaoui 227

gens qui n'ont pas la foi, le Coran opte pour les formules suivantes: "Ö gens" ,
"Enfants d' Adam", "Ö mes adorateurs", "Ö gens du Livre".

Ainsi, dans le Coran il n'existe que deux occurrences ou le terme "mecreant" est
cite. Dans l'une, Dieu s'adresse aux non-croyants le Jour du Grand Jugement en
disant: "Vous qui deniez, plus d'excuses pour vous ce jour-la! Seulement, vous serez
retribues de ce que VOUS pratiquiez" (Al Tahrim : 7). Dans 1' autre, Dieu dit : "Dis: ö
denegateurs, je n' adorerai pas ce que vous adorez, non plus que vous n' etes
adorateurs de ce que j'adore, ni moi adorateur de ce que vous aurez adore, ni vous
adorateurs de ce que j'adore. A vous votre religion, la mienne a moi". (Al Kafırun:
1-6). Ce fut un discours adresse aux associanistes paYeos qui oot invite le prophete a
adorer leurs divinites pendant un an et qu'en retour, ils adorent son Dieu pendant un
an. La sourate veut mettre fin, de maniere ferme et definitive, a ce genre de
manoeuvres. Par consequent, Dieu a ordonne aSon prophete de s' adressera eux par
cette sourate. Notons, par ailleurs, que la conclusion de cette sourate (A vous votre
religion, la mienne a moi) est une invitation expresse a la tolerance.

C'est pour cette raison que j'ai toujours tenu a appeler "non-musulmans"
ceux qui font profession d'autres religions. Dans cette meme veine, j'avais publie
un livre intitule [es non musulmans dans la societe islamique<"') qui a ete reedite
plusieurs fois et traduit en plusieurs langues.

J'ai tenu c~ meme propos dans mon emission hebdomadaire sur la chalrıe Al
Jazeera (Al Charia Wa Al Hayat). Lors d'une emission, un telespetateur est intervenu
pour me dire que le fait de qualifıer les mecreants de "non-musulmans" revient a faire
une concession aux infideles eta confurner notre deroute psychologique.

Or, je ne comprends pas pourquoi le discours courtois et les propos bienseants

seraient consideres comme une concession ? et qu'aurions-nous cede? avons-nous ·i
abondonne 1' idee que notre religion est juste et que tous ceux qui ne croient pas en la
religion de Mohammad sont dans l'erreur? Certes, chaque religion se donne pour
etre la meilleure de toutes et toutes considerent que !es autres sont dans 1' erreur,
mais aucune foi n'est possible qu'a cette condition.

Quant a s' adresser aux detracteurs en des termes blessants ou touchant leur
amour propre, cela va a I' encontre du commandement divin. Car Le tout Puissant
dit : "Dis aMes adorateurs de parler de la plus belle sôrte, parce que Satan.met
entre eux la discorde; Satan est a l'homme ennemi declare'_' (Al Isra: 53)

(*) Publie par la librairie Wahba, Le Caire.

....
228 Mcthode du discours rcllgieux selon la canception coranique

En tant que Musul.ınans, nous somınes tenus de discuter et de dialoguer de

la plus belle maniere avec nos vis-a-vis. En effet, il ne s'agit pas d'affronter
notre interlocuteur en le qualifıant de "mecreant" mais il faut toucher son
humanite et son instinct, et gare aux tentations de Satan, ennemi avere de
l'Homme, qui ne font que semer le trouble entre les etres humains.

Selon certains commentateurs, Dieu appelle les croyants a adepter le

discours le plus amene et le plus courtois envers ceux qui contestent l'unicite du
Tout-Puissant A l'appui, citons le ·verset suivant: "N'iıisultez pas ceux qu'ils
invoquent en place de Dieu, car ils insulteraient Dieu par represailles, sans la
moindre science" (Al Anaarn : 108). Dans cette meme optique, Al Hassan dit:
"Si le non-croyant se comporte de maniere abusive, met plutôt en avant la
Misericerde de Dieu" (13)

· La maniere de se comporter avec les Gens du Livre est egalement illustree

par le verset suivant : "Ne conversez avec les Gens du Livre que de la plus belle
sorte, sauf avec ceux d'entre eux qui auraient fait preuve d'iniquite. Dites, par
exemple : "Nous croyons a la descente sur nous operee, a la descente sur vous
operee. Notre Dieu ne fait qu'un avec le vôtre. A Lui nous nous soumettons "
(Al Anqabfit : 46)
n ne s'est pas contente de dire: "Discute avec les antres en leur faisant la
plus belle part" (Al-nahl : 125), mais il a utilise la formule suivante : "Ne
discutez avec eux qu'avec la plus belle maniere". Partant, toute autre formule
est bliimable en vertu de ce verset.

"Citoyens" au lieu de "dhimmi" :

Certains vocables ne sont plus acceptes pour qualifıer nos freres faisant
partie des minerites non-musulmanes etablies en terre d'islam, tels les Qoptes
en Egypte. n s'agit notamment du terme "dhimmi" (incroyants vivant en terre
d'islam.), quoique ce terme, anotre avis, n' ait ıien de degradant: il signifie que
la personne qui le porte est sous la protection de Dieu, de Son prophete et des
fı4usul.ınans. n convient a ce propos de relever que la signifıcation du terme
dhimmi a un impact considerable chez le Musulman qui n'accepte en aucun cas
que I' on porte atteinte aux droits des proteges de Dieu et de Son envoye. Un tel
acte est condamnable par Dieu, Ses Anges et par I' ensemb~e des gens.

(13) Cf- le Commentaire d' Al Qortobi: ( 277110) et le Commentaire d' Al Fakhr Al Razi: (728120).
Dr YoussefEI Qardaoui 229

Cependant, si nos concitoyens non-musulmans estiment que l'usage de ce

terme leur est prejudiciable, je ne vois pas d'inconvenient a utiliser les termes
"citoyenne" et "citoyen". En effet les oulemas (docteurs de droit islamique)
s'accordent a dire que les dhimnıi font partie de la terre d'Islam, et sont done
partie integrante de la Oumma, bien qu'ils ne se reclament pas de la meme
religion. L'expression "les gens de la terre d'islam" signifie dans la canception
contemporaine: citoyens. La suppression du terme "dhimnıi" ne contredirait en
rien notre Sharia ni nos preceptes religieux.

A cet egard, l'action des Califes bien guides nous sert d'exemple, en
particulier la tradition de Abou Baker et de Omar, que Dieu soit satisfait d' eux.

Nous tirons ainsi un bon enseignement de l'histoire du deuxieme Calife

Omar avec la tribu de Bani Taghlib, qui etaient des Chretiens depuis la periode
preislamique (Jabilia). lls ont demande a Omar de recouvrer les sommes dues
aux non-musulmans sous l'appellation de Zakat ou d'aumône, et de ne pas les
prendre au nom de Jizyah, meme si elles doivent etre doublees.
"Nous sommes des Arabes et nous dedaignons le terme jizyah", lui ont-ils
signifie. Apres hesitation, le calife Omar a decide d'acceder a leur requete en se
canformant a l'avis de l'un de ses conseillers. Ce dernier lui a confie : "Bani
Taghlib sont "des gens braves et forts et nous craignons qu'ils s'allient avec les
Romains". Omar dit alors: "Nommez-la (la Jizyah) comme vous voulez". "Ces
gens- la sont fous, ils ont accepte le sens et refuse le terme" dit-il a ceux qui
etaient autour de lui.
Cette decision d'Omar a permis d'etablir une regle importante : Ce qui
prevaut ce n'est pas l'appellation mais plutôt le contenu. Ainsi, bien que le
terme fizyalı soit cite dans le Coran, c'est le signifie du concept qui prevaut; et ·i
selon la canception coranique, ce terme signifie que les dlıimmi doivent p<J.yer
un impôt affırmant leur subordination a I' autorite de l 'Etat islamique et leur
acceptation d'etre soumis aux regles islamiquesa caractere non religieux.

Exprimer la fraternite par les relations humaines :

A l'heure de la mondialisation, on doit mettre en avant la vocation
universelle de l'islam. n faut prôner ia fratemite daus sa dimension humaine,
mettant l'accent sur les liens profonds d'egalite et de fraternite unissant tous les
etres humains, qui adorent Dieu et descendent tous d' Adam. Cet esprit se trouve
illustre dans le hadith adresse aux pelerins par le prophete lors du pelerinage
d'adieu. ll a dit :"Ö gens! Sacbez que Votre Seigneur est un, vous descendez
· :. ;...
230 Metlıode du discours rellgieux selonla conception coraıllque

tous d'Adam qui est fait de poussiere ! un arabe n'a aucune preseancesur un
non-arabeni un blanc sur un noir, si ce n'est par la piete !"

Ce discours, bien qu'il s'adresse en principe aux Musulmans, a une portee

universelle car le Seigneur de tous les hommes est unique et leur pere, Adam
l'est aussi. n n'y ade ce fait point de preference entre eux, si ce n'est par la
piete, canformement au verbe coranique : "Ô hommes! Nous vous avans crees
d'un male et d'une femelle, et Nous avans fait de vous des nations et des tribus,
pour que vous vous entreconnaissiez. Le plus noble d'entre vous, aupres de
Dieu, est le plus pieux" (Al-Hujurat 13).

Ce meme hadith confırme la parale de Dieu dans la sourate des femmes

(Annisaa): "Ô hornmes! Craignez votre Seigneur qui VOUS a crees d'un seul etre,
et a cree de celui-ci son epouse, et qui de ces deux-la a fait repandre (sur la
tetre) beaucoup d'hommes et de femmes. Craignez Dieu au nom duquel vous
vous implorez les uns les autres, et craignez de rompre les liens du sang. Certes
Dieu vous observe parfaitement". Le terme "liens du sang" dans ce verset
englobe aussi les liens du sang entre tous les etres hurnains. A ce sujet, un poete
musulman dit : "Des lors que mon origine est de poussiere, alors toute la terre
est mon pays et tous les homrnes mes proches!".

II est doİıc louable de · qualifier de fraternelles les relations entre les

Musulmans et leurs concitoyens non-musulmans. n s'agit la d'une fraternite
fondee sur l'appartenance a la meme nation, la fraternite religieuse n'etant pas
la seule source de fraternite, meme si elle est sans doute la plus solide.
n existe bien d'autres fonnes de fraternite : la fraternite unissant les
membres d'une meme tribu, d'un meme peuple ou d'une meme race. Pour
preuve, le Coran souligne le lien de fratern ite entre les prophetes et leurs
peuples respectifs qui les ont desavoues : "Le peuple de Noe traita de menteurs
les Messagers, lorsque Noe, leur frere, leur dit: "Ne craindrez-vous pas [Allah]?
Je suis pour vous un messager digne de confiance." (Ashuaraa : 105-107).

Ces versets etablissent le lien de fraternite entre Noe et son peuple. C'est
done une fraternite fondee sur 1' appartenan ce a la meme nation.

Dans la meme sourate, on peut lire : "Les Aad traiterent de menteurs les
Envoyes. Et quand Hud, leur frere, leur dit : "Ne craindr<tz-vous pas Dieu"
(123-124). C'est aussi le cas pour les peuples de Salih et de Lot : ."Les Tamud
traiterent de menteurs les Messagers, quand Salih, leur frere, leur dit: <Ne
craindrez- vous pas Dieu ?" (141-142). "Le peuple de Lot traita de menteurs les
Dr YoussefEl Qardaoui 231

Messagers, quand leur frere Lot leur dit "Ne craindrez-vous pas Dieu?"
(160-161).
L'usage de cette expreşsion est legerement modifiee dans le cas du
prophete Chuaıb ; Dieu dit : "Les gens d'Al-Alka traiterent de menteurs les
Messagers, lorsque Chualb leur dit : "Ne craindrez-vous pas Dieu." (176-177).
Ce changement de style tient au fait que Chualb n'appartenait pas au
peuple d' Al-Aika, car il etait originaire de Madyan. On peut lire dans les
sourates Al'a'raf et Hud le verset suivant: "Et (Nous avans envoye) aMadyan,
leur frere Chuaıb". Ces versets montrent dairement que les liens de fraternite ne
se basent pas uniquement sur la religion, mais aussi sur d'autres considerations
telle lanationalite et l'appartenance tribale.
De telles expressions sont de nature a favoriser le rapprochement avec les
adeptes des autres religions, ce qui permet de dejouer les complots et intrigues
de ceux qui tentent de semer la discorde entre les enfants de la meme nation, et
s' en servent comrne pretexte pour s' ingerer dans n os affaires et nous soumettre
a leur hegemonie. n est done de notre devoir d'adopter ce genre de positions
pour permettre a la Oumma de faire face aleurs visees malintentionnees.

Les descendants des singes et des porcs :

Le predicateur musulman doit, en outre, s'abstenir de qualifıer les Juifs de
descendants des singes et des porcs, en se referant a l'histoire relatee dans le
Coran sel on laquelle Dieu Tres-haut a transforme en singes un groupe de J uifs,
ceux qui n' ont pas respecte le pacte de samedi.
Dieu dit : "Soyez des singes abjects!" (Al-Baqara : 65). Leur histoire est
relatee en detail dans la sourateAl A'raf 0 4) et Al Maida. "Puis-je vous informeq
de ce qu'il ya de pire, en fait de retribution aupres de Dieu? Celui que D.ieu a
maudit, celui qui a encouru Sa colere, et ceux dont. n a fait des singes, des porcs,
et de meme, celui qui a adore le Taghut, ceux-la ont la pire des places et sont les
plus egares du droit chemin".
Soutenir que tous les Juifs sont descendants de singes et de porcs ne peut
etre tolere pour plusieurs raisons, a savoir :
1. De tels propos sont denues de toute verite. Ceux qui ont ete transforme
en singes et en porcs n'avaient pas de descendance. En temoigne le
(14) Dans les versets 163- 166, Dieu dit: "Interroge-les encore sur la cite de Front-de-mer quand
il s transgressaient le Sabbat. .. ".

.•>'
232 Mcthode du discours religieux selon la canception coranique

badith du Prophete, priere et salut soient sur lui, rapporte par Muslim
dans son Sahih citant Ibn Massaoud, selon lequel "les groupes
metamorphoses par Dieu le Tres Haut ont ete prives de descendance et
de telles creatures existaient bien avant cet incident."(IS)
2. Ce discours est provocateur. Le Musulman ne doit pas adepter un
discours susceptible de provoquer les gens ou de les repousser. n doit,
au contraire, transmettre son message en douceur faire aiıner la voie de
Dieu, comme 1' affırme le hadith rapporte par Anas : "facilitez les choses
et ne les compliquez pas". Cette regle de conduite generale n'exclut pas
les J uifs bien entendu.
3. n s'agit d'une insulte flagrante. Or, il est interdit au Musulman, en
particulier au precheur, d'insulter et d'injurier. n nous est interdit
d'insulter l'homme, l'animal, les oiseaux, les insectes, les phenomenes
naturels et autres, tel que menticone dans nambre de hadiths. Le Coran
nous a meme interdit d'injurier les idôles pour eviter que leurs
adorateurs ne reagissent en insultant notre Dieu Tout puissant. Dieu dit :
"N'injuriez pas ceux qu 'lls invoquent, en dehors d ' Allah, car par
agressivite, ils injurieraient Allah, dans leur ignorance. De meme,
Nous avons enjolive (aux yeu.x) de chaque communaute sa propre
action. Ensuite, c'est yers leur Seigneur que sera leur retour ; et n
les informera de ce qu'ils oeuvraient." (Al Anaarn: 108).
4. Meme si les Juifs ou les fıls d'Israel comptent parmi eux un groupe
transforme en singes, ils ont ete exaltes dans plusieurs versets ; Dieu dit :
"A bon escient Nous les choisiınes parmi tous les peuples de
l'univers, et leur apportames des mirades de quoi les mettre
manifestement a l'epreuve" et aussi : (Souvenez-vous) Lorsque
MoYse dit ason peuple: "Ô mon peuple ! Rappelez-vous le bienfait
d' Allah sur vous, lorsqu'n a designe parmi vous des prophetes. Et n
a fait de vous des rois. Et n vous a donne ce qu'n n'avait donne a
nul autre aux mondes" (Al Maida : 20). Alors pourquoi, en evoquant
les Juifs, met-on l'accent uniquement sur Ies aspects negatifs?
S. En Islam, on ne peut reprocher al'homme Ies peches de ses ancetres: un
pere paYen peut avoir un fıls croyant, comme c'est le cas du prophete
Ibrahirn, que la paix soit sur lui. De meme, certains compagnons du
prophete sont des fıls de paYens de ı' epoque preislamique. Ainsi done,
une generatian ne pourrait subir les consequences des peches commis
(15) Rapporte egalemeot par l'imam Ahmed et dans Al Salıi/ı Al Jami'i Al-Saghir, (1807).
Dr Youssef El Qardaoui 233

par une autre generatian sauf si elle adlıere ou defend les mauvais actes
de celle-ci.

Il est done de notre devoir de ne pas s'en prendre aux Juifs pour les pecbes
de leurs ancetres, canformement au verset suivant: "Chacun n'acquiert (le mal)
qu' a son detriment: personne ne portera le fardeau (responsabilite) d' autrui." (Al
Anaarn : 164).

La denaturation de I'Islam :
C'est la le discours que nous avans defendu depuis des decennies et auquel
nous convions aujourd'hui Musulmanset non-musulmans, un discours perenne
que nous a enseigne !'Islam lui-meme, a travers le Livre de Dieu et la tradition
du propbete, priere et salut soient sur lui.

ll importe ainsi de souligner qu'il est completement inadmissible de eecter

aux tentatives de certains qui, en voulant s'adapter aux mutations nees de la
mondialisation, denaturent la religion islamique. La mondialisation semble, en
effet, nous imposer un nouveau discours religieux qui, sur la base d'une certaine
interpretation du Coran, vehicule !'image d'un Islam "adapte", familier, soumis,
desarme, incapable d'agir; un Islam que les oulemas et les predicateurs devraient
presenter comme une foi sans sbaria, un culte sans code de conduite, une paix
sans jibad, un mariage sans divorce. Ce discours tente aussi de presenter l'islam
cornme une economie sans ethique, un livre sans epee et une politique sans
religion. Ce serait alors un islam meconnaissable, loin de la Sunna et du Coran et
qui ne suit pas la voie du propbete, de ses compagnons et de leurs disciples.

Si tel cbangement visait a presenter l'Islam comme etant une simple

relation entre le serviteur et son seigneur, et non pas un mode de vie pour ...
l'individu, la farnille, la societe et l'Etat, en adoptant la devise : "Rendre a Cesar
ce qui est a Cesar et a Dieu ce qui est a Dieu", alors ce serait un Islam denatiıre.
Car !'Islam rejette tout partage de la vie et de l'individu entre Dieu et Cesar,
canformement au principe selon lequel : Cesar et ce qui est a Cesar sont a un
Dieu unique, "Dis : "En verite, ma Priere, mes actes de devotion, ma vie et
ma mort appartiennent a Dieu, Seigneur de l'Univers." (Al-Anaam: 162).

Si, de plus, le but de ce changement consiste} supprimer des versets

coraniques evoquant les Juifs qui ant trahi le prophete Mobammad et ses
compagnons, et qui se sont allies aux paYens dans leur guerre cantre les
Musulmans, a ignorer ces versets pour qu'ils ne soient diffuses ni par la radio ni .
par la television et qu'ils soient censures a tous les niveaux (cours,

·"
234 rvıethode du discours religicu.x selon la canception coranique

conferences ..), alors ce serait un discours irrecevable par la Oumma islamique.

Car le Coran est la lumiere divine qui baigne l'humanite tout entiere pour la
guider sur la bonne voie, celle de la sagesse, de la vertu, de la justice et de la
bonne retribution dans 1' Au-dela.

U est tout au ss i inadmissible de plaider pour un nouveau discours religieux

au l'on vise a supprimer laZakat (aumône Iegale), a legitirner l'usure dans les
relations, a supprimer les peines etablies par le droit islamique de la legislation
penale ; occulter le Jihad de la. doctrine juridique en matiere de relations
internationales, expurger l'histoire islarnique des conquetes du prophete et faire
l'impasse sur Khaled Ibn Al-walid, Tarek ibn Ziad, Salaheddine Al-Ayoubi,
Sayf Addawla, Omar Almokhtar et Azzeddine Al-Qassam.

S' il s'agit d'un discours qui tend a enterrer la poesie d' Abou Tanımam sur la
conquete de Ammouria, ou celle d' Al-Moutanabbi sur !es exploits de Saıf Addawla
cantre !es Rornains, alors il sera inacceptable. Si, en outre, il vise a en finir avec la
renaissance islamique et avec I'action d'appel islarnique, a faire taire la voix de
l'Islam et soutenir la Iaıcite, notian etrangere a la Oumrna, alors ils est inacceptable.

Tout cela ne peut etre accepte par un Musulman ayant foi en la parale de
son Dieu qui dit : "Aujourd'hui, j'ai paracheve pour vous votre religion, et
accompÜ sur 'vous Man bierifait. Et J' agree l'Islam cornrne religion po ur vous"
(AI Ma'ida: 3).

Si, le changement du discours a pour objectif de porter atteinte a l'identite

meme de la Oumrna, nier ses croyances, son Coran et sa Sunna pour vivre dans la
dependance tatalevis-a-vis de I'autre, allant meme jusqu'a ce que ses politiques
soient dictees par les puissances etrangeres, au meme titre que ses modes de
pensee et ses systemes d'enseignement et d'education, y cornpris son systeme
d'enseignement religieux, alors ll est inacceptable car on serait en presence d'une
Oumma privee de son identite, sans message la distinguant, ni histoire qui ferait sa
fıerte; une Oumrna sans ambitions et incapable de se defendre.

Enfın, ce nouveau discours religieux que certains tentent d'imposer est

completement irrecevable. II n'a d'autre visee que de façonner une Oumrna
alienee, sans dignite et done incapable de s'imposer ; de ce fait, elle risque de
mettre en jeu sa religion, son existence ainsi que Ies . acquis du passe et du
present, et d'hypothequer son avenir de façon a s'attirer la iııalediction de Dieu
et le mepris des hommes. Sa perte serait alors imminente.
 ISLAMTODAY

Journal of the Islamic Educational, Scientific

and Cultural Organization - ISESCO -

Issue 22, 21th year

1426H/2005

.~~ ,;
...
 Methodology of religious discourse
as outlined by the Holy Koran
Dr. Yusuf Al-Qaradawi(*)

The holy Koran has clearly defıned the methodology of religious discourse
and preaching (Da'wa), ina surat revealedin Meccah: "Call unto thy Lord witlı
wisdom and goodly exlıortation and argue witlı tlıem ina way that is best", (the
ants: 125).

This verse is addressed to the Prophet, Peace be upon Him, and to all those
from the Muslim Ummah who shall transmit the message after him. Indeed,
calling unto Allah and unto the path of Allah is not exclusive to the Prophet
(PBUH), but extends to his Ummah which is required to conduct Da'wa with
him and after him.

In this context, the Koran tells the Prophet (PBUH) : "This is my way ; I
call ımto Allalı standing on sure laıowledge, I and those who follow me",
(Joseph : 108).
Anyone who followed ·Mohammed (PBUH) and accepted Allah as God,
Islam as religion and Malıarnmed as messenger and prophet calls unto Allah,
out of awareness, in conformity with the following verse of the Koran "I call
unto Allalı standing on sure ·knowledge, I and those who follow me" .

Therefore, the Ummah stands as a messenger sent to the other nations,

with the same message as the Prophet: It bears his message and adheres to his

(*) Head of the Centre of Seera and Sunna Research at the University of Qatar and
President of the International Association of Muslim Scholars.

...
34 Methodology of religious discourse as outliııcd by the HoIy Koran

call as the Propbet said : "You were sent to ease God' s message, not to make
difficult"( 1).

The propbet's disciple Rub'i Ibn Amer, may God bless him, told Rustum,
the leader of the Persian army : "We were sent in order that we might lead
mankind out of the depths of giving partners to Gad into the light of Islam and
the vast magnanimity of Allah to whom all worship is due".
Likewise, the fallawing verse of the Ants surat "Callunto thy Lord with
wisdonı and goodly exhortation dnd argue witlı tlzem in a way that is best"
outlines the framework of the most appropriate methodology for sound Da'wa
and religious discourse.

Aspects of the sought methodology of religious

discourse:
The holy Koran has defined the outlines of the methodology of calling
unto Allah and showing His path, and the methods that Muslim preacbers are
required to adopt in discharging their mission. The Koran has managed to
summarize this in a few words :

1- Da'wa is the duty of each Muslim:

First aspect : awareness that Da'wa is a duty of eacb Muslim. Each
M uslim is erdered to conduct Da'wa in a manner as Gad says : "! call ımto
Allah standing on sure laıowledge, I and those who follow me".
However, the Da'wa method differs from one person to another, according
to each one' s abilities and possibility.
Some call unto Allah by writing a book or several books.
Some call unto Allah by delivering a lecture in a university or in a cultural
cen tre.
Some call unto Allah by delivering the Friday's serınon or a religious
lecture ina mosque.

Some call unto Allah through kind words, pleasant company and good
example.

(1) Narrated by AI-Bukhari in the book of Ablutions, according to Abu-Huraira,

Dr. Yusuf Al-Qaradawi 35

Others call unto Allah by financing preachers, spreading their production or

building a centre for Da'wa, inaccordance with the Prophet's saying (PBUH) :
"He who equips a conqueror for the sake of Allah, has himself conquered"(2). In
the same vein, we say "anyone who equips a preacher has himself preached".

2. A divine call to the path of Allah :

Second aspect : Preachers should be confident that they call to the path of
Allah, the way God willed for people, so that they perfectly worship Allah
alone, behave well toward each other and, therefore, attain happiness in life and
win gratification in the hereafter.

Muslim preachers do not call upon people to follow them, nor do they
show the pathway to their community, but they call them to God alone "lı does
not befit a trutlıful man that Allalı should give Izim the Book and Wisdom and
Prophethood, and the lıe should say to men : 'Be my worslıippers instead of
Allah" (the Family of Imrane : 79). They do not invite to a human-made
regime, nor to an earthly philosophy, nor to a positive law, drafted upon the
orders of an emperor, a king, a president or a prince, but they call for
emancipating humans from the slavery of worshipping other humans. Under
Islam, humans were no longer empowered to set an absolute legislation,
permitting at their wi11 and banuing at their will, as this happened for the
followers of the Book ina given period of history. This was bluntly refused by
the Koran in the following verse : "They have taken their priests and tlzeir
monks for lords besides Allah. And so have they taken the Messialı, son of
Mary. And they were commanded but to worslıip the one God. Tlıere is no God
but He. Holy is He far above what they associate witlı Him!" (Repentance: 31).

It is high time people were emancipated from the slavery of one another
and turned to God to whom worship is due, for it is He who has created them,
He who has prepared for them all that is in the skies and on earth and bestowed
on them His visible and invisible benedictions.

That was the reason why the messages of Mohammed (PBUH) were all
concluded with the following verse : "Say : O people of the Book ! Come to a

(2) Narrated by Al-Bukhari (2843) and Muslim (1890), according to Zayd Bnu Khalid.

·'"
36 Methodology of religious discourse :ıs outlined by tJıe Holy Koran

word equal to us and you - that we worslıip none but Allah, and that we
associate no partner witlı Him, and that sonıe of us take not otlıers for Lords
beside Allah" (the Family oflrnrane: 64).

3. lnviting people to the way of Allah witb wisdom and

good-advice :
The third aspect coosists of the fact that it is based o.n calling all of humans
and Muslims to follow the path of" Allah by two methods : wisdom and good
counsel.

The method of wisdom :

By wisdom, we mean addressing the rninds with convincing scientific

evidence and with clear reasonable arguments that dispel doubts with proofs,
give clues to allegorical and figurative portions, thus tuming them into matters
with established meanings, clear up ambiguity and establish sober facts, replace
partialities with generalities and substitute rootsfor branches.

It is alsa a sign of wisdom to talk to people in the language that they

understand and fathom, not in. a way that they fail to understand. Ali, may God
bless him, said in this regard ; "Talk to people with what they understand, and
abstain from using what they do not, Do you want Gad and His Messenger to be
perjured ?"(3).

Meeting people on their own ground :

It is alsa a token of wisdom to convince people with illustrations from

their own knowledge and experience so that they understand you, and interact
with you as Allah said : "And We have not sent any messeııger except witlı
revelation in the language of his people in order that he miglıt make tlıings
elear to them" (Abraham : 4). The verse does not only mean that the Chinese
should be addressed in the Chinese language, the Russians in the Russian
language, but its deeper meaning implies that laymen should be addressed in the
language understood by laymen, that people in the East should be addressed in

(3) Narrated by Al-Bukhari in his Book of Knowledge.

Dr. Yusuf Al-Qaradawi 37

the language of eastem people, people in the West be addressedin the language
of Westem people and that people in the ııst century should be addressed in
their language not in a tongue belonging to bygone centuries.

Treating people gently :

It is a sign of wisdom to treat people gently in issuing orders and

proscriptions, and to prepare them beforehand to receive the orientations and
proscriptions. We should follow the Prophet's course recommended to the
Uınmah for Da'wa and education in his saying ''Facilitate things to people
(conceming religious matters), and do not make ithard for them and give them
good tidings and do not make them run away (from Islam)"C4 ).

· Do not impose on people more than they can bear, lest they should turn you
down and say to you: "we heard and we disobey", as the Propbet (PBUH) said:
"When I order you a matter, keep that which you may bear"(5).

Respecting the rating of matters and tbeir legal proportions :

The contemporaıy Islamic religious discourse should also adlıere to

anather mark of wisdom : to respect the rating of matters, their values and legal
proportions. I have discussed this issue in my book (Assahwa Bayna Al-Juhud
Wa Attataruf) "Revival: between renegation and extremism". I argued that one
of the shortcomings in understanding many a detail in Islamic Sahwa
(awakening) is the failure of religious groups, preachers and leeturers to respect
the legal proportions of matters as set by the Islarnic law. They have magnifıed
smail matters and played down great things ; amplifıed minor affairs and
downgraded important facts, preceded what ought to be delayed and lessened
the priority of what should be given pre-eminence.
Islamic law has graded each act with (a tarifi) that sets its value accordjng
to the Islamic law standards. Preseribed acts are divided into basic and
non-basic elements, these latters themselves broken down into obligations and
Wrophet's) traditions, while preseribed deeds are broken down into grave and
venial sins. Among rninor sins, some are openly prohibited, some are equivocal
and ambiguous, in addition to those that are detestable because they are
preseribed and acts that are detestable out of virtuousn~~s.

(4) Agreed upon, according to Anass, as in the "The Diamonds and Pearls of what has
been agreed upon by the two Sheikhs", (1131).
(5) Agreed upon, according to Abu Huraira, as in "The Diamonds and Pearls", (846).

.- : ,:..:
38 Methodology of rcligious discourse as outUncd by the Holy Koran

These matters should not be regarded as interchangeable and identical ; the

Suonah (the prophet's tradition) should not be placed on an equal footing with
obligations, and venial sins are not to be considered as major sins. Likewise,
ambiguous matters are not the same as matters agreed upon. It is extremely
erroneous to marginalize essential things and make marginal matters essential.

Indeed, we should not magnify nor exaggerate some matters, as this will
definitely be at the expense of other matters, as the saying goes : "exaggeration
can but lead to encroachment upon rights".

Some preachers and leeturers have extensively addressed some issues

while in Islamic sources they are not given the same importance. Some have
delivered more than a dozen of lectures on Jins (spirits) and their relations with
h~ans, jin possession, ete.

There is a person who gave nine lectures to proscribe beard shaving, as if

it were a religious duty or a pillar of Islam.

Scores of Friday's sermons have dealt with the duty for women to cover
their face and preseribed the unveiling of the face, quoting several sayings and
texts to support this thesis, while disregarding the public opinion which deems
that the face and the hands are riot to be bidden.

Some preachers have dedicated more than a Friday's sennon to "the grave
sufferings", quoting inaccurate and uoconfırmed hadiths (Prophet's saying) that
scare people.

Amazingly enough, these lectures are broadcast on tapes that are sold to
the public fond of exaggerations.

A father told me once that his lO-year daughter wakes up at night terrified
and crying. When I asked whether she had suffered from any specific event, he
explained that she started to suffer from this condition after hearing a tape on
the grave sufferings.

In my book ''How to deal with the Holy Koran ?"(*), I set standards for
the importance that should be given to matters, ideas and acts. Indeed, I think

(*) First published by Dar-Esh-shuruq in 1999, Cairo -(The Editor)-.

Dr. Yusuf Al-Qaradawi 39

that this importance should be measured to the importance given by the Koran.
Where, in the various surats and verses of the Koran, a matter is repeatedly
emphasized, evidence is there of the importance they should be given.
· Things to which the Koran gave lesser importance -such as the case of acts
cited once or twice- should be granted the same importance.
Things that were completely overlooked by the Koran and are not cited at
all should not be given any importance, as long as there are no other reasons
requiring, that they should be given importance. In which case, they are
considered with the appropriate interest.
I have also published another book touching conclusively on specific
issue, supported by evidence from the Islam.ic authoritative sources (the Fiqh of
priorities)*. I recommend that all the preachers and religious leeturers read it
and consider it.
So, it is also an indicator of wisdom to make a sound classification
according to priorities of all our recommendations, so that each matter is given
its due importance.
It is unwise to talk to people about secondary subjects while they fail to
abide by essential ones, such as inviting them to give voluntary charity when
they fail to give Zakat (alms tax), or to perform the Doha (forenoon) prayer
when they do not offer the compulsory prayers, or to talk to them about
recornmendations and proscriptions before confinning their faith fırst. Boukhari
and others narrate, quoting Ibn Abbas, that when the prophet (PBUH)
dispatched Mouad to Yemen, he to Id him : "you are go ing to meet people of the
Book, the first matter you should call them to is God worshipping (and in .,
i
another version to acknowledge that there ls no other God but Allah ... ), if they
acknowledge God, teli them that God imposed on them five daily prayers, In
day and in night, if they perform the prayers, tell them that God imposed on
themZakat to be Jevied from the rich and paid to the poor ... ) (6)_
So he did not expose the obligation of performing prayers until they
·o1cknowledge God.

(*) Published by Maktabat Wahba, Cairo.

(6) Bukhari, Hadith N° 1458, the Assalafıa printing house. Also narrated by Muslim.
40 Methodology of religious discourse as outlin ed by the Holy K oran

Wisdom lies in confirming roots fırst before calling to branches. An old

saying goes : our failure to reach the end of our wills is due to our overlooking
roots.
It is all but wise to observe supererogatoıy religious performances and to
neglect religious duties. One of inberited theological rules goes that "God shall
not accept supererogatoıy acts until the obligation is fulfılled". Likewise, a wise
saying of our ancestors goes like this : Anyone held up from fulfılling
supererogatoıy acts by a compulsocy act is pardoned, and anyone held up from
fulfilling a compulsory act by supererogatory acts is a.rrogant.
A case in point is when people cancem themselves about things that are
equivocal while they overlook what is clear-cut and unmistakable.
An example of this is the much cancem with which some people deal with
the issue of covering with a yashmak most of the face of the Muslim woman.
Not only do they fail to confine themselves to the wearing of the veil (nowadays
called "hijab"), but they also consider it a sin to have the whole of the face
exposed to public view. Instead, the real battle is no longer to unveil the face,
but the unveiling of heads, chests, arms and legs and more, at a time wearing
mini-skirts or even micro-skirts is widely spread.
I remember that I had brought up the issue with the Iate theologian, Sheikh
Abdulaziz Ben baz, and he agreed with me that Muslim women should content
themselves with wearing Khimar while countries that adhered to the Niqab
(face veil) should keep up this.
Some preachers have turned down the classification done by our Iate
Sheikh Al Ghazali* of religious teachings into crusts and crux.
My answer to those is : are all religious teachings on the same footing?
This contradicts the Koran and the Prophet' s tradition, such as in the verse
which reads : "Do you cansicler tlıe giving of clrink to the pilgrinıs, and the
maintenance of the Sacred Mosque as equal to the work of him wlıo believes in
Allah and tlıe Last Day and strives in the path of Allah ? They are not at all
equal in the siglıt of Allalı ", (Repentance : 19). In the Prophet' s tradition, we
fınd this confırmed saying "Faith is some 70 branches, on top of them is (there
is no other .God but Allah) and the lowest one is taking nuisance from the way".

(*) Dr. Yusuf Al-Qaradawi authored a book entitled : "Sheikh Ghazali as I knew Him :
the journey of half a century", Dar al-Wafae for printing, publishing and distribution,
Cairo, 1995 - (Editor).
Dr. Yusuf Al-Qaradawi 41

It is clear that there are higher and lower ranks. Allah has also disparaged Jews
who were keen on crusts and neglected the actually most important matters, as
in the following Quranic verse : "It is ııot righteousness that ye tum your faces
towards East or West" (the Cow: 177).
Respecting the rule of graduation :
Its is required of us by reason of wisdom to handie people moderately.
Graduation is a rule of the un iverse as well as a rule of the Islarnic law. Human
creation starts with semen, blood clot, an embryo, bones wrapped in flesh, then
Allah made of him a new creature that is bom as an infant, a baby, a child, a
teenager, an adult and then an elder. In this context, the Almighty says : "A11d
He has created you in differentfonns and different co11ditions" (Noah: 14).
The same applies to the creation of plants that start as a seed, then go
through several stages before becoming a fruit-bearing tree.
Graduation is also a legally binding practice. Indeed, Allah ordered the
Prophet (PBUH) to start by outlining the acts of fa ith and the roots of ethics, as
it is evident in the surats that were revealed in Meccab, then Allah shifted to
practical matters, gradually. God started with the perfomüng of prayers that
were informed before the Prophet' s emigration, then, in the second year of the
Hegira, paying Zakate and fasting in the month of Ramadan. Then, pilgrimage
was imposed on all those who can afford it.
In the same vein, God started by prohibiting the sins are held by all as
causing corruption and trouble to humans, such as murder or suicide,
fornication, killing one' s descendents for fear of poverty, embezzling orphans'
money, non-abidance by vows, arrogance and other sins that are closer to ethics
than to legislation. ·i
However, some preachers do not take into account graduation in
addressing Muslim peoples, particulary after the collapse of communism in
several Islamic countries, such as Bosnia-Herzegovina and Kosovo. Muslim
populations in these countries had no contact with Islam for around 50 years
-from religious, cultural and ethical points of view-, and so they ignore the most
basic principles of Islam. Consequently, they needed this sound principle of
graduation, starting with the rites and rules that Muslims agree upon, not with
what they diverge upon.

Some have not taken these conditions into consideration and started by
waging a campaign against the Ash'arisın and Matuôdism, which are,

·""'
42 Methodology of religioııs discourse as outlincd by the Holy Koran

nonetheless, widely spread in the Islamic world and taught in various

universities and institutes of the I slamic world.

Nevertheless, our battle today is not against those who believe in God and
in doomsday, but who interpret (the hand of God) as the ability or take (His
chair expands on sk.ies and earth) as referring to God's superlative reign and
great might.

Our real battle is against atheists who do not believe in God at all and say:
there is no God, life is material.

Tbese preachers started to call men to let their beard grow and women to
cover most of their face. S ome even took to these countries thousands of Niqabs
c;ace veil) for women who did not even thought about wearing the headscarf
(Khimar).

IfMuslims andArabsin the Arab-lslamic countries are beardless, how can

we invite these European Muslims who have lived for half a century under the
yoke of communism to do what we fail to observe in the heart of our Arab and
Islamic countries ?

Is beard growing a pillar or an obligation in Islam, for it to be erected as a

priority and given such an importance ?

Some of these preachers castigate Sufism as a whole and accuse it of being

alien to Islam, without distinction between an adept of the Prophet's tradition
anda heretic, between someone following the right path and those going astray.

In fact, all of the Ummah, and these peoples particularly, need to be taken
out of the hell of modem materialism that is keeping people busy with earthly
life at the expense of the afterworld, with creatures at the expense of the creator,
with material matters rather than spirituality. They need to be given an ethical,
religious education that is the essence of true Sufism, as it was depicted as
Ioyalty to the Just, ethics with the creatures, or, in an other expression, fear of
God and benevolence with people, in conformity with the Koran "Verily, Allalı
is with tlıose who are righteous and those who do good" (the. Bees : 128).

Preachers should show wisdom by being merciful, compassionate, and

kind as Allah deseribed the Prophet in the following verse : "and if tlıou lıası
Dr. Yusuf Al·Qaradawi 43

been rouglıand hard-lıeartened, they would surely /ıave dispersed from around
t/ıee" (the Family of Imrane: 159). Those are the features of God's messenger,
supported by the revelation, for people do not stand roughness, were it from the
loyal Prophet.

The m ethod of good advice :

While in preaching the word of Allah wisdom addresses reason to

convince it, good advice is directed to the heart and to the feelings. Man is not
only reason. Man is both reason and heart. A mind that understands and reasons
out, a heart that feels; therefore, we have to talk to both sides, the one that
acquires and assimilates knowledge and the side that reacts, that loves and
bates.

All people need to be addressed by ways of wisdom sametimes and by

ways of good advice in others. While leamed people are more in need of
wisdom that addresses their mind and refers to their logical and scientific
convictions, the laymen need good advice that addresses their feelings and
bends them towards good deeds.

The Koran does not associate wisdom with a specifıc thing, but says that a
wise person has been bestowed abundant good : "He grants wisdom to wlzom
He pleases, and wlıomever is granted wisdom has üıdeed been granted
abımdant good" (the Cow : 269), while the required advice has been attached to
the word good. Our preaching should be modelled on good, gentle and kind
advice.

Its goodness could consist in: choosing the appropriate subject for the "i
interlocutor.

Its goodness could consist ın choosing a method that affects the

interlocutor.

Its goodness could consist in : coming at the right time and the right place.

Its goodness could consist in : striking the right note_

Its goodness could consist in the fact that it touches .on man' s weakness
and does not reprimand him when he falls, does not hurt him when he stumbles
and makes an error, as all humans err. Man, created from earth, and earth is not

,.;
...
44 Methodology of rcligious discoursc as outlined by the Holy Koran

flawless. The prophet (PBUH) told sameone who cursed a companian because
he was often drank : "do not be an aid of Satan against your brother"(7), or in
anather version: "do not curse him, he loves Allah and His messenger"!(8)
Its goodness may also lay in the fact that it opted for the discretely
moderate method in inciting people to covetousness and deterring them from
evil deeds
Good advice may imply taking a moderate attitude in bringing people to
season their hope in God's Mercy: heeding his wrath and plot, and in inciting
people to covetousness and deterring them from evi! deeds, such as would stili
the hearer and make him feel confident of God's soothing Mercy, according to
His word : "Tntly ııo one despairs of God's soothiııg mercy, except those who
have no fa ith" (Yussef: 87).
It is all the more a gentle preaching and advice as it incites the hearer to
believe in God's Mercy with moderation, as no one can feel secure from the
plan of God, except those doomed to ruin.
The best method is the one used by the Koran. Such a method gets people
into the attitude of humble dread of God' s punishment and eager hope in His
Mercy and Grace. A man who truly understands God's Message is he "who
takes lıeed of ihe Hearafter, tind who places his lıope in the Mercy of his Lord"
(The Crows : 9).
The Koran' s methodology combines in a superlatively wonderful balance
the two attitudes. "Kızow that Allah is severe in pwıislımeııt aııd that Allah is
alsa most forgiviızg and ever merciful", (the Spread Table : 98), "And, verily,
the Lord is full offorgiveızess despite the ir wroııgdoiııg, and verily, thy Lord is
alsa severe in retributioıı", (the Thunder : 6), "Teli My servaııts, O Proplıet,
that lam sw·ely al/-forgiviııg, a/l-merciful, and alsa that My pwıishmeııt is tlıe
most grievous pwıishmeızt", (the Rooms : 49-50).
It is ungracious to show the ordinary people the difficult pathway to
heaven, quoting and citing fabricated and unfounded hadiths (sayings and
traditions), and advancing flabby tales, concocted Judaica and ehirnerical
dreams ; convincing them with apocalyptic wamings galore of images of the
horrors one may suffer in the abyss of the grave and hell after death. This

(7) Narrated by AI-Bukhari, according to Abu Huraira.

(8) An other version of the same Had ith.
Dr. Yusuf AI-Qaradawi 45

method can work upon some laymen but it will but fail to inspire intellectuals
and enlightened people, sending them on an errand away from religion.

It is all but good advice to exaggerate in getting people into the attitude of
alacritously placing their hope in the mercy and forgiveness of God, feeling
secure from His plots, and so treading the path of idle life.

It is not nor it cannot be gentle advice to stir people by secondary matters.

This can be exploited by others and may harm all of the Ummah. Rapt in the
tumult of such ideas about minor matters, some reckless, untried youth turn to
evi! and malicious thoughts against themselves and the others.

Most of the religious discourse is inconsistent with the Koranic

methodology :
Though of this Quranic discourse the image we expounded is clear, yet so
far has it remained blurred in the minds of the majority of the contemporary
Muslim scholars. They just cannot fınd their way through the maze of untruth
and allegations false and unproven by authoritative scholars who undertake an
exacting and pinpoint exarnination to sift through the pile of texts available
trying to reconcile authoritative matters of report and unambiguous matters of
judgement, the tradition in days of yore and the ideas and values of today, ina
most prospective way, intermingling meanings explicit and implicit of
religious texts.

As a result of the sometimes extremely poor culture of preachers, which I

mentioned in my book ''Thaqafatu Adda 'ia"* in which we ask the Muslim
preacher to be equipped with six types of culture : the religious, the literary, the
historical, the human, the scientific and the realistic cultures, there are several
errors and numerous abuses in our religious discourse.

The apparent incongruity of some preachers :

Some preachers address the living with the language of the dead, hold
obsolete and incongruous discourse. Their culture is old and all the world in
which they are living is unfasbionable, the problems they taekle date back to the
past, using obsolete words. Though they belong to tb_~ l5th century of the
Hegira, ie to the 2lst century, they seem to be out of place.

(*) Published by Maktabat Wahba, Cairo.

.....
 46 Methodology of religious discourse as oullined by the Boly Koran

Some spoke in tbeir Friday's sermons on "the creation of the Koran",

visiting their wrath on the Al-mu'tazila, such as Imam Ahmad Ibnu Hanbal and
others, who triggered this trouble which is over for centuries now, with its
motivations, and religious, intellectual and potilical implications. This problem
is no longer a concern for us today. Actually, our problem is not with those but
with those who deny the divine origin of the Koran and with those who believe
in this thesis and do not accept it as a perfect reference for laws, systems,
concepts and traditions.

4. Moderat~ly debating with people holding opposing views :

Another feature of calling unto Allah as outlined by the Koran is to debate
ina moderate manner. Evidently, debate isa discussion of opposing views.

It is noteworthy that the Koran simply said that advice should be good, but
regarding debate it did not merely say that it should be good, because advice is
usually oriented to persons who already agree with you but debate often takes
place with diverging interlocutors, and, as such, it should be doneina moderate
manner. This means that if there are two ways for debate and dialogue : a good
and sound manner, and a better and sounder manner, a preacher needs to
dialogue with·his audience in· the better and sounder manner.

For this purpose, a preacher should choose the loftiest expressions and the
kindest ways so that he can stili his audience, bring them closer to him and
sooth away their fears. In this respect, the Koran has set great examples for the
good ways of debating witb a diverging audience.

Allah the Alrnighty says : "Say, 'wlıo gives you sustenance, from the
lıeavens and the eart/ı ? ' Say : lt is God ; and ce1tain it is that either we or you
are on riglıt guidance or in manifest en·or !" (Sabaa: 24).

This rnild and graceful style which appeases the foe and satisfies his pride
is likely to prepare him psychologically to be convinced and get close to him;
·when the Koran says : "Eitlıer We or you are on riglıt guidance or in maııifest
en·or", it means that one of the two sides is in error: either we or you, and did
not say your are wrong.
.
The Koran al so says : "Say : 'you will not be questioııed as to o ur sins, nor
sizall we be quesıioned as to wlı at you do" (Sabaa : 25). Normally, the debate
should have led to the staternent that (we shall not be questioned as to your
Dr. Yusuf AI·Qaradawi 47

sins), but the Koran abstained from confronting them with their sins, in order to
get close to them and to their hearts.
Another aspect of gracious debate is to focus on shared ideas between the
interlocutors, rather than on points of divergence and dispute. Indeed, the
existence of a common ground helps in holding serious and efficient dialogue,
building on the convergences between the two debating sides.
This is what the Koran implies in arguing with the people of the Book
"And argue not with the People of the Book exeep ı witlı what is best argument,
but argue not at all with suc/ı ofthem as are wıjust. And say 'We believe in that
wlıiclı has been revealed to us and that wlıich has been revealed to you; aııd our
God and your God is one, aiıd to Him we submit",( The Spider : 46). In this
verse, the Koran insists on faith that makes Muslims closer to the People of the
Book, which is that Muslims believe in all of God's revealed books, and in all
the messengers; in the same vein, they all believe in one God. Only then can we
found coınrnon ground for canfronting the atheists who believe only in the
material and deny the existence of a God, the presence of a soul in humans and
the existence of the hereafter.
Likewise, the author of (Fi Zilali AI-Quran) also recornınends that
(dialogue should be kind and considerate, not offensive, humiliating or
denigrating, and such as would sooth the hearer and make him confident that
the aim is not to get the upper hand in the debate but to convince and reach the
truth. Humans are proud and obstinate and shall only renounce their opinion if
they are talked to moderately, so that they do not feel that they have been
defeated. Often, people would confuse the value of their opinion with their own
value and consider that changing their mind will reduce their prestige and
respect. Moderate argument would reassure this sensitive pride and make the ·;
other feel that his prestige and value are preserved and that the preacher only .
seeks to unveil the truth for the sake of God, not for the sake of his own
personality, triumph of hisideasor to beat the other side !
In order to season the preacher' s enthusiasm, the Koran makes it clear that
only Allah knows he who went astray and he who is on the right path. So, no
need to over-debate. Things are clear and the truth is eventually in the hands of
God)(9).

(9) See, Fi Zilal al-Quran (In the shade of the Quran), by Sayyed Qutb, p. 2202,
Dar-Shuruq, Cairo.

....
48 Methodology of religious cliscourse as outlined by the Holy Koran

Provocative imprecation :
It is unwise and all but good and considerate advice and argument to
pronounce imprecations during public prayers and in other s~lar meetings.

Some preachers pray the Alrnighty to kill all the Jews and the Christians,
to make their children orphans. make their women widows and make their
property a booty for Muslims !

Christian, and sametimes Jewish minorities li ve in Muslim countries. They

are fellow-citizens of Muslims. Therefore, it is not appropriate to iroplore God
for their death and destruction. W e should rather utter prayers against the hostile
Jews and against the unjust and spiteful crusaders, not against all of the Jews
a~d Christians.

Meanwhile, in all of the prayers mentioned by the Koran, by the prophet

(PBUH) and by his companions, there are no such provocative prayers
iroploring God to make their children orphans and their women widows.
Ulustrations from the Quran are of prayers like: "Our Lord! nıake us not a trial
for those who practise oppression ; 'And deliver us by Tlzy Mercy from those
who reject (Tiıee)". (Youness: 85-86).

Likewise, the prophet used to say this prayer: "Our lord ! You who have
revealed the Book, you who have made clouds run and vanquished all
confederations ! O You Lord defeat them and make us triumph over them)OO)_

The prophet (PBUH) also said: "O God our Lord ! Defend us and sa ve us
from their barm !"(ll)

The Koran also says : "Call upon your Lord lıumbly and in secret. Surely,
Ize does not love the ıransgressors" (Al-Aaraf: 55). The meaning that God does
not like those who exaggerate and transgress in their prayers.

(10) Narrated by AI-Bukhari (2933) and Muslim (1742), according to Abdullah Ibn Abi
Aoufuh. .
(ll) Narrated by Abu Daoud (1537), according to Abu Moussa Al-Ash'arl.
Dr. Yusuf Al-Qaradawi 49

Some preachers implore God to exterminate all of the disbelievers. "May

Allah tear tlıem into pieces, and disperse tlıem all totally"02).

This was a prayer uttered by one of the Prophet's companions against

those who tortured him together with his brothers and exposed them to death
and crucifıcation. As such, it is particular prayer that some are using and
generalizing. Using the particular in a general context is an aberration and a
sign of perverted thought.

No doubt that imploring God to kiJI all of the disbelievers contradicts the
Koran verse that their disbelieving is a God's will : "And if thy Lord had
enforced His will, surely, all who are on the earth would have believed
together" (Youness: 99). Who is tbere can interfere with the Lord' s will?

Using the tenn (non-Muslims) instead of (disbelievers).:

In preaching with wisdom, good advice and moderate argument, as
required of Muslims especially in this era of globalization, we ought not to call
those who diverge with us disbelievers, even though we think that they do not
believe, especially people of the Book, for two reasons :

First: the word (disbelievers) has several meanings, some of them do not
certainly apply. This includes not believing in the Almighty, in His messengers
and in the hereafter. Such is the case of materialistic persons who do not believe
in God, nor in the prophets, nor in doomsday. ·

Speaking about people of the Book, we should not label them as

disbelievers. When we say so, we mean that they do not believe in the message
and religion of Mohammad -which is true, just like they think that we do not
believe in their religion, and that is true too.

Second : The Koran teaches us not to address people calling them

disbelievers, although they are actually. The Koran addresses people,
non-believers- either by (O people), or (Children of Adam) or (My servants) or
(People of the Book).

(12) Narrated by Bukhari, according to Abu Huraira (3045, 3889, 4086, 7402), in several
Hadiths in his Sahih. See also Fath Al-Bari (352/9), Abi Hayan Publishing House.

..,.
...
-
.
:; ·:.
so Methodology of religious discoursc as oullined by the Holy Koran

In the Koran, there are only two instances where the word disbelievers is
cited, including a verse which addresses them on the hereafter :"O ye
disbelievers ! Make ııo exeuse this day. You are reqıdted for what you did"
(Proscriptioo: 7). The second instaoce came in the following verse: "Say 'O ye
disbelievers ! 'I worslıip not as you worslıip, 'Nor do you worship as I worslıip.
For you, your religion and for me my religion" (the disbelievers : 1-6). This
was a message for the pagans who were bargaining with the Prophet (PBUH),
in order that he would come to worship their idols for one year, in exchange for
them worshipping his God for anotl:ier year. The verse came to categorically and
fırmly put an end to these attempts. With these people there was no question for
the Prophet of finding comman ground or exercising patience. This Quranic
chapter ·csuraf) concluded, however, with a verse that opens the way for
tolerance: "To you be your Way, and to me mine".
Tbat is why I have always preferred to refer to the followers of the other
religions with ·the phrase (non-Muslims) and published a long time ago my book
(Non-Muslims in the Islamic society)* '!'l'hich was published several times and
translated ioto severallanguages.
I also put forward the same thesis in my weekly programme "Islamic law
and life" broadcast on Al-Jazeera satellite TV channel. Sameone contacted me
to say that referring to disbelievers as non-Muslims is a concession to the
disbelievers and a proof of our psycbological defeat.
I do not know why the moderate discourse and kiod words are considered
asa concession on our part. What are we conceding ? We have never given up
the faith that our religion is the true religion and that anyone not believing in the
message of Malıarnmed is a disbeliever. It is the business of each believer in a
religion to think that his religion is the true one and that the others are wrong.
This is the essence of any religious faith.
But this is different from addressing those who are opposed to us in a
manner that insults and hurts tbeir feelings. God never asked us to adopt this
practice. On the contrary, it ordered us the opposite in the following verse :
"And say to My servaııts that tfıey should always speak what is best. Surely,
Satan is an opeıı enemy to man" (The Night Journey: 53).
We, Muslims, are ordered to speak what is best. It is not best to canfront
them by saying (you disbeliever) but we should address hls humanism and

(*) Published by Maktabat Wahba, Cairo.

Dr. Yusuf AI-Qaradawi 51

innate cbaracter, abstaining from adapting Satan's nature, for Satan -the enemy
of man- wants to intertere between people and so w seeds of batred and rancor.

Same interpreters of the Koran say that the meaning in "say to My

servants, if they argue with those clıallenging God's oneness to say words that
are best", as in the fallawing verse: "revile not ye those whonı they call upon
besides God, lest they, out of spite, revile God in their ignorance" (An'am
(Cattle) : 108) . They say that the best word is to tell the disbeliever who abuses
and vilifies: This is Gad, may Gad have mercy on you(l3)_

Canceming the People of the Book, particularly, a text was revealed to

limit argoing with them to the best words. Gad the Almighty says: "and argue
not witlı the People of the Book except witlı what is best as an argument, but
argue not at all witlı such of ılıenz as are wıjust. And say 'We believe in that
which has been revealed to us and that wlıiclı has been revealed to you ; and
our God and your God is one, and to Him we submit" (the Spider: 46).

It did not only say "Argue witlı tlıem witlı what is best" (the Bees : 125)
but said (and argue not witb the people of the Book except with what is best as
an argument), which means that any other type of argument -albeit a good one-
is prohibited by this verse.

(Citizens) instead of (Ahl-Dimmah), ie (those under-

protection in the Muslim rule):
There are same words that are no langer acceptable to our brethren among
the non-Muslim minorities, such as the Copts in Egypt and atlıers in the Arab
and Islamic countries. Such is the case of the word "Ahi Dimmab", although the ·i
meaning of this expressian is positive because it means that they are under the
protection of God, the Prophet and the Muslim communities. This meaning has
a special effect among Muslims who shall not accept that the protection of God
and the Prophet be breached. Anyone who breaches this protection shall be
cursed by God, the angels and all of the people.

(13) See the classical commentaries of the Holy Quran ''Tafsir Al-Qurtubi" (277/10) and
''Tafsir al-fakhr Al-Razi" (228/20).

.·~
52 Methodology of religious discourse as outlined by the Holy Koran

However, if non-Muslim citizens abhor this expression, I do not see any

objection in using the term of (citizenship) and (citizens), for theologians agree
that those placed under the protection of Allah in (the house of Islam) are
considred to be members of the same house thougb they belong to another
religious community. In modem wording, Abl-Dar, (members of the same
homeland), are called citizens.

Renouncing to use this term does not at all contı:adict the rules of our
Sharia (Islamic law) and the teachings of our religion.

In this, we follow the example of the Propbet' s successors wbom we are

ordered to model ourselves on, especially the sheikhs Abu Bakr and Omar.

An instance in this case is what Omar did witb the Arabs of Taghleb who
were Christians as early as the pre-Islamic era. The stance be took was
confırıned by the other companions (May God bless them all). They had asked
Omar to levy such financial duties, as Zakat (alms tax) or cbarity, althotigh this
may be pushed up, and not in the name of Jizya (head tax under Muslim rule).
They said : We are Arab people, and we ab bor the word Jizya.

In the beginning, Omar was reluctant in meeting their request, until some
of his advisors suggested he should do so. They said :"those people are
powerful and strong and we should fear that they ally with the Romans". They
inclined Omar to meet their request. He said to them : "call it what you wish"
and be told people around him: "these people are crazy, they are accepting the
meaning and refusing the term !"

This set an important rule : the importance does not lie in terms and titles
but in their content.

However, the word Jizya was mentioned in the Koran, but emphasis was
placed on its meaning not the word itself. It means that they pay a tax by which
they proclaim their submission to the authority of the Muslim state and that they
accept that Islamic rules, other than religious ones, apply to tbem.

Using the term of brotherhood to qualify human

relationship :
It is advisable in this era of globalization is to use the term ofbrotherhood
to qualify relationships between all humans, meaning (human brotherhood),
Dr. Yusuf Al·Qaradawi 53

given that humanity is a single family that shares in God worshipping, and
descend from Adam. This was outlined by a :Prophet' s saying addressed to the
massive audience that attended the farewell speech (O people, your God is one,
your father is one. You all come from Adam. Adam is from earth. No Arab has
any merit over a non-Arab, and no white man has any merit on a black man,
safe in righteousness).

Although it was mainly addressed to Muslims, thjs saying infers a general

concept that applies to all humans. It is inspired from the following verse : O
lt

maııkind, We have created you from a male anda fenıale ; and We have made
you tribes and sub-tribes that you may laıow one anotlıer. Verily, the most
honourable among you, in the siglıt of Allah, is he who is the most 1ighteous
among you" (The Rooms: 13).

The Prophet' s saying also confirms the following verse : O mankind !

lt

reverence your Guardian-Lord, who created you from a s ingle Person, ereated,
of like nature, His mate, and from them twain scattered (!ike seeds) coımtless
men and women ; -Reverence God, through Whom ye demand your mutual
(rights), and (reverence) the wombs (that bore you): for God ever watclıes over
you" .(the Women : 1). It is significant that out of the word (wombs), in this
verse, should arise the sense of human relations among all human beings. In the
same vein, an Arab poet says :

"If out of dust I'm created and from it is my origin, then the
whole universe is my land and the inhabitants of the world my
kith and kin".

That is why we ought to deseribe relationships between Muslims and their

non-Muslim fellow citizens as (brotherly relations). This refers to nation~
brotherhood, for religious brotherhood is not the only one uniting people,
although it is undoubtedly the deepest and most solid types of brotherhood.

No doubt that there are other forms of brotherhood, such as brotherhood

between mernbers of the same tribe, or between rnembers of the same people, or
of the same race.

An evidence to this thesis is the Koran verse which speaks about the
Prophets' relations with their relatives who refuse to believe them. The Koran
considers each prophet as a brother to his relatives, although they do not obey to
his orders, and do not believe in his rnessage.

.-
54 Methodology of religious discourse as outliocd by the Holy Kor an

Let' s consider the fallawing verse : "The people of Noah rejected the
Apostles. Belıold, the ir brother Noah said to tlıem : "Will ye not fear (God) ? I
am to you an apost/e worthy of trust : so fear God and trust me". (The Poets :
105-107).

Notice how Noah talked to his brothers although they did not believe him,
because they are his people. This is undoubtedly national brotherhood.

Equally significant is the follqwing verse : "The 'Ad (people) rejected the
Apostles. Behold, their brother Hud said to them : "Will ye ııot fear (God) ?"
(the Poets: 123-124).

In the same vein, God says : "Tiıe Thamud (people) rejected the apostles.
Behold, tlzeir brother Salih said to them : "Will you not fear (God) ?" (the
Poets: 141-142). Allah the Almighty also says: "The people of Lut rejected the
apostles. Behold, their brother Lut said to them: Will ye 1zotfear (God)" ? (the
Poets: 160-161).

The only difference came while talking about Shu'aib when God says :
"The Companions of the Wood rejected the apostles. Behold, Shu'aib said to
_ıhem: Will ye notfear (God) ?"(The Poets: 176-177).

Why did the Koran adopt a different expressian and said : "Behold,
Shu'aib said to them rather than (Behold, their brother Shu'aib said to them).

The reason is that Shu'aib was not from the people of the Wood, but he was
an alien and came from Midian. That is why in the chapter (Hud), God says : "To
tlze Madyan people We sent Shu 'aib, one of tlıeir own breılıren ". (A' araf -The
Heights) : 85). Those verses bring cogent evidence that brotherhood ınight be
based on considerations other than religion, including national considerations.

These kinds of expressions bring us closer and reduce the gap,

contradicting, by the same token, claims by eneınies seeking to kindie tension
between children of the same nation in order to intertere in our affairs and lay
their doıninion on us. We ought to respond to this by taking attitudes
galvanizing the Urnmah into standing up to their hostility and maliciousness.

Descendants of apes and swine :

Islarnic preachers should also abstain from describing Jews as (the
descendants of apes and swine), on the basis that the Koran mentions that the
Dr. Yusuf AJ-Qaradawi 55

Alm.ighty cursed a group of them for breach of the Sabbath and their
contumacious defiance of proscribed matters on the Sabbath. He said to them :
"Be ye apes, despised and rejected" (Baqara : 65). The story of these
transgressions was told in the Surat of Al-A'raf (the Heights)04). In the Surat of
Ma'fda (The table) God recounts: "Say I point out to you sometlıing muclı worse
than this, (as judged) by the treatment it received from God ? Those who
incurred tlıe curse of God and His wrath, those of wlıom some He transfonned
into apes and swine" (Maida: 60).

This style of discourse is inaccurate and incongruous, owing to the

following reasons :

First : This is wrong, as those who incurred God's curse and were
transformed into apes and swine did not beget a progeny, as told
by the prophet Mohammad (PBUH) and narrated by MosJim in
his authentic tradition, according to Ibn Mas'oud: "Those whom
God transformed into apes and swine did not beget. Apes and
swines existed before"05)_ The Prophet's saying points out that
apes and swine existed long before the Israel were cursed.

Second : This is a proyocative style. Muslims do not provoke people and

repel them. A Muslim is ordered to be close to people, to make
them love Allah, His religion and his Messenger, and to bring
them good news rather than bad news. The Prophet says : "Ease
matters, do not complicate things, give good news, do not repel".
The Jews were not excluded from the Prophet' s instructions.

Third : This is blunt insult. Muslims, Jet alone preachers, should not revile .i
people and we were recommended to avoid insulting people,
animals, birds, insects and natural phenomena. The Koran also
warned us against insulting idols, so that their worshippers do not
get angry and insult our God, out of revenge, as the Koran says :

'
(14) Allah the Almighty says : "Ask them canceming the town standing close by the sea.
Behold ! they transgressed in the matter of the Sabbath. ( ...)" (Al-A'araf: 163-166).
(15) Also narrated by Imam Ahmed, as in "Sahih al-Jami' as-Saghir, (1807).
56 Methodology of religious discourse as outlined by the Holy Koran

"ReviZe not ye those whom they call upon Besides God, lest they
out of spite Revile God intheir ignorance". (An'am -the Catlle- :
108).
Fourth : The Jews, or the Children of Israel, aportion of whom incurred
the curse of Allah, have also been praised by numerous verses, as
in the following verse: "And Wechosethem above the peoples of
their time lawwingly. And We gave them signs wherein was a
clear trial" (the SmGke : 32-33). God also says : "When Moses
said to his people, 'O my people, call to mind Allah's favor upon
you when He raised prophets among you and made you kings,
and gave you what He gave not to any other among the peoples"
(the Spread Table : 20).

So why bring out only their defaults ?

Fifth : In Islam, one cannot be held accountable for the sins of his
parents and grandparents. There are several instances where the
father was a disbeliever and the son a believer, such as Abraham
(PBUH). Some of the Prophet's companions also had fathers who
were pagans in the pre-Islamic era. A generatian is not blamed for
the error of previous generations that went astray from the path of
truth, unless it adopts their behaviour and draws on itself the sin
thereof.

Consequently, the Jews are not to be held accountable for the sins of their
grandfathers, given that God says : "Nor does any bearer of burden bear the
burden of another" (the Cattle: 164).

No to distorting Islam :
This is the religious discourse to which we have called and which we have
~dopted for decades. It is the same approach to which we invite Muslims and
non-Muslims and to which we shall adlıere in the future, for it is the discourse
recommended by Islam, in the Koranandin the Prophet's tradition.

We have been inviting to this discourse before globalization and we are

inviting to it in this globalization era.
Dr. Yusuf Al-Qaradawi 57

If the globalization era requests that we adopt a new religious discourse,

which distorts the essence of Islam and distorts the meaning of words, depicting
an Islam that meets their wishes, ie fragile Islam, a weak and powerless Islam
that obeys orders and exacts from preachers and theologians to present a faith
without Sharia, worshipping without conduct, peace without holy war, marriage
without divorce, a Koran without sword, a call without a state, an economy
without ethics and politics without religion. This is an Islam which is alien to us
and with which we are totally unfamiliar.

It is not the Islam as preached by the Sunna and the Koran, nor is it the one
practiced by the Messenger of God, his disciples and all those who succeeded
them.

If the purpose of changing the religious discourse is to present Islam as a

mere relationship between the creator and His servants, rather than a daily life
system for individuals, families, the society and the state and an Islam that
adapts the saying that what is to Caesar belongs to Caesar and what is to God
belongs to God, it is an Islam alien to Muslims. It is not the Islam of
Mohammad (PBUH), nor the Islam of the Koran and nor the Islam of Muslims
who refuse the repartition of life and humans between Allah and Caesar.
Muslirns rather say: Caesar and all that is to Caesar belongs to God. "Say, 'My
prayer and my sacrifice and my life are for Allah, the Lord of the world ; He
has no partners. And So I am commanded, and I am the first of those who
submit" the Cattle : 162).

If the purpose sought from cbanging the religious discourse is to take out
the verses that speak about the Jews and their treasons toward the Prophet
Malıarnmed (PBUH) and His disciples, their siding with the pagans, or at least
to disregard these verses and abstain from mentioning them on the TV and the
Radio, in the lectures, sermons and courses, it is refused by the Muslims. The
Book of their God should remain proclaimed. It is the clear light, the right path.
Anyone acquiring its knowledge has a lot to gain, anyone quoting it is saying
the truth. lndeed, judges with justice he who judges by its ligbt, and anyone
obeying it will be rewarded and anyone calling to it is on the right path.

Changing the Islamic religious discourse should not iınply a rescinding' of

the Zakat, which is an essential act of devotion, nor ·should it mean the
abrogation of the Jihad and the law on banning usury or the abalition of the
Iimits set in the criminal regulations. It is not acceptable either to have the

·"'
58 Methodology of religious discoursc as outlined by the Holy K oran

Muslim conquests removed from the prophetic traditions, oor is it warranted to

have such famous Muslim fıgures as Khalid Bin Al-Walid, Tariq Bin Ziyad,
Salalı Ed-dine AJ-ayoubi, Saif Ad-dawla Qutz, Omar Al-Mokhtar and 'Izz
Ed-dine Qassam cast into histarical oblivion.

If the goal sougbt is to bury the poems of Abi Temmam on the conquest of
Ammouria or the poems of Abi Tayeb on the victories of Sayf Addawla over
the Romans, we say no.

It is outrageous to dash the Islamic awakening, quell the Islamic Da'wa,

gag the Islamic voice and blazon forth the secular voice, which is alien to the
Nation, its faith, values, notions and life, as this is not accepted by any Muslim
who believesin God's saying: "This day have I pe1jected your religionfor you,
c~mpleted my favour upon you, and have clıosen for you Islam as your
religion" (Ma1da : 3).

It shows a wish most outrageous to hope to cut the Islamic Ummah loose
from its civilzation and history and to wean it from the Teaching of the holy
Quran and the tradition of the holy porphet, in order to have it follow a path
other than that befıtting a nation whom God willed to be the best of Peoples,
evolved not to tread on the heels of the Other but to follow its own path. If the
aim is to bring the Islamic Ummah to adopt the policies and the intellectual
frames of thought formulated and imposed by the Other or tailored to suit and
serve his ends and interests, so much so that it will tum into a totally eclipsed
and helpless nation devoid of any message or end in view, then this religious
discourse is all but acceptable. There is no question of warranting a discourse
that is benton cutting the Islamic Ummah off from its past, present and future.
Woe to anation that loses both this world and the hereafter and draws on itself
the wrath of God and incurs the contempt of its people. This is of a surety a loss
that is manifest.