PDF Summary:Fairy-tale Islam, by Mateen Elass

In Fairy-tale Islam, Mateen Elass investigates the historical foundations and doctrinal assertions of Islam. He scrutinizes the scarcity of evidence affirming the Qur'an's immutable divine origins and Muhammad's portrayal as the quintessential moral exemplar. Elass questions the Qur'an's precision, highlighting aspects ranging from ambiguities in language to contradictions with historical facts and scientific knowledge.

The book examines how Islam inherently promotes intolerance towards other religions and encourages subjugation through jihad. Elass explores the challenges of reconciling Islamic principles with Western concepts such as democracy and human rights, highlighting the supremacy of Sharia law over individual liberties in Muslim-majority nations.

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Muhammad exhibited traits of pettiness, deceitfulness, and savagery, mandating the execution of individuals who defied his teachings.

Elass argues that the various shortcomings demonstrated through Muhammad's actions call into question the claims of his unblemished character. Muhammad frequently responded to skepticism, ridicule, or opposition with displays of envy, shrewdness, and intense harshness. Muhammad authorized the execution of his detractors, such as Ka'b bin al-Ashraf, a Jewish resident of Medina who was targeted for assassination due to his mocking verses, even though they posed no direct threat to his security. Elass highlights the instance where, after achieving victory in combat, Muhammad stood amidst the defeated foes and proclaimed his actions against those who rejected him were sanctioned by divine authority. Elass contends that these actions and attitudes significantly undermine the depiction of Muhammad as the epitome of human virtue and raise questions about the legitimacy of his claim to prophecy.

The portrayal of Muhammad, as derived from the Qur'an and the narratives of hadith, challenges the notion of him being the epitome of humanity.

Elass emphasizes additional troubling teachings and stories found in the Qur'an and Hadith, which challenge the view of Muhammad as a paragon of virtue or as a true messenger of a higher power, beyond the ethical lapses depicted in his biography.

Muhammad experienced unease regarding mystical beings, took measures to protect himself from curses and harmful spirits, and was uncertain about his ultimate destiny.

Elass reveals that Muhammad, although he proclaimed himself as the final messenger of Allah, felt fear and sought protection from different otherworldly beings. Muslims invoke verses from the Qur'an in their prayers, seeking protection from Allah against the harm of envious gazes or sorcerers who use their breath on knots for casting spells. Elass points out that within the Hadith traditions, there is an account by Muhammad’s wife ‘Aisha stating that for more than a year, the prophet was under a spell that led him to falsely think he had been intimate with his wives. Aisha's account is distinguished by her description of how Muhammad responded when informed by a Jewish woman regarding the torment the evil endure after death, prompting him to seek refuge from a similar fate in every prayer thereafter. Elass argues that these superstitions and his doubts regarding personal salvation call into question whether Muhammad truly serves as a divine envoy or a model of moral conduct.

Muhammad's teachings were influenced by various myths and customary rituals that were widespread in the Arabian Peninsula before the advent of Islam, indicating that his time shaped his teachings instead of him being an unyielding prophet.

Elass emphasizes the manner in which Muhammad assimilated numerous localized beliefs and longstanding traditions, prevalent in the Arabian region prior to the emergence of Islam, including components frequently deemed superstitious. He cites over twenty examples from the documented sayings of the Prophet to support his claims. To name a few: Muhammad always started with his right side when putting on clothes or shoes or in anything else he did (Bukhari 1.4.169); he forbade eating with silver utensils (2.23.331); one must not breathe into or drink from a cup after another person unless he first rinses out the cup (1.4.153); after answering the call of nature, one must clean himself with three stones (1.4.163); if one hears a cock crowing, it means the cock has seen an angel, and so the hearer should ask for blessing; conversely, if one hears the sound of a donkey braying, it is believed that the animal has spotted a devil, prompting the individual to seek refuge with the Divine. The practices that Islam mandates for its adherents originated in a time before the emergence of scientific understanding and are rooted in animistic traditions.

Other Perspectives

• Muhammad's military campaigns can be contextualized within the historical norms of his time, where conflicts and conquests were common among tribes and emerging states.
• The treatment of captives, including women, must be understood in the context of 7th-century Arabia, where Islam introduced certain rights and protections for them that were progressive for that era.
• The ethical standards and behaviors of historical figures should be assessed relative to the moral and cultural norms of their own time, rather than by modern standards.
• The execution of dissenters in the context of Muhammad's life may be seen as part of maintaining the social and political order of the community he led, which was under constant threat from external and internal adversaries.
• The Qur'an's portrayal of Muhammad includes numerous instances where he is shown to be compassionate, forgiving, and just, which are qualities that many find to be morally exemplary.
• Seeking protection from mystical beings or expressing uncertainty about one's destiny can be interpreted as expressions of humility and reliance on a higher power, which are virtues in many religious traditions.
• The incorporation of pre-Islamic Arabian customs into Islamic practice can be seen as a pragmatic approach to gradually shifting societal norms and making the new religion more accessible and relatable to the people of the time.

Islam inherently promotes hostility and a lack of tolerance, actively seeking to subjugate those who diverge from its teachings.

The Qur'an and Hadith contain a multitude of instructions for Muslims to confront, subjugate, and exert control over individuals who do not adhere to their religious beliefs.

Elass contends that, contrary to the common portrayal of Islam as a faith rooted in non-violence, it in fact includes a variety of instructions and incentives in the Qur'an and Hadith that motivate followers to participate in conflict, apply force, and dominate non-adherents.

Muslims are directed by the Qur'an to fight, overpower, and establish supremacy over adherents of different religions until they acquiesce to Islamic rule.

Elass analyzes different sections of the Quran that clarify the core concept which mandates Muslims to struggle against those who do not believe until they submit to Allah's command. Striving in jihad is considered the highest form of worship to Allah, providing advantages in the earthly life as well as in the afterlife. Allah's command is unequivocal: individuals who abandon their worldly life to pursue the afterlife must take up arms in His service. Anyone engaging in combat for Allah's cause, regardless of whether they survive or perish, will receive... A significant reward was bestowed. Verse 4:74 provides clear directives, stating that during combat with non-believers, one must aim for their necks until widespread slaughter occurs, persisting until all hostilities have ceased. The struggle will continue until all forms of disorder and disbelief have been vanquished, securing absolute allegiance to the Divine. Muslims today often cite these and similar texts as evidence of their commitment to spreading Shari'a across the globe, whether by means of willing adoption or by force.

Under Sharia, the Islamic legal system, individuals who abandon Islam face the harshest penalties, which essentially deprives them of the freedom to adopt a different religion.

Elass argues that the requirement within Shari'a law to execute those who abandon Islam for another religion or atheism is in stark contrast to the concept of peace. The Qur'an, while not explicitly prescribing the death penalty for apostasy, emphasizes the significance of freely selecting one's religion, as mentioned in verse 2:256, yet it also cautions of grave repercussions for those who forsake Islam. Muhammad's directive, as preserved in the highly esteemed Hadith, mandates capital punishment for Muslims who abandon their faith to embrace a different set of beliefs or a secular worldview such as atheism. The author references the widely recognized hadith recorded in Sahih Bukhari, which prescribes capital punishment for individuals who renounce their Islamic faith. (9.84.57) The majority of Muslims worldwide, which includes adherents from the four Shi'a sects, adhere to the doctrines of the four principal Sunni schools. Elass suggests that the mandate to put apostates to death indicates a profound unease regarding Islam's inherent veracity and allure, which should naturally preserve the devotion of its adherents.

Islam's historical expansion frequently resulted in conquered peoples being subjected to a subordinate condition referred to as dhimmitude.

Elass argues that the historical behavior of Islam demonstrates it is not merely an ideological system that fosters intolerance but also endorses the use of coercion. The expansion of Islam throughout history is marked by the assertion of control over those who opposed it and the imposition of strict rules on residents of other faiths in areas governed by Muslims.

Following Muhammad's death, the initial caliphates rapidly extended their rule, incorporating vast populations into a system governed by Sharia.

Elass's analysis concludes that Islam has persistently pursued the expansion of its influence since Muhammad's death in AD 632, with the objective of bringing the entire world under the governance of Shari'a (Islamic law). After the period when the Rashidun, often known as the "rightly guided" caliphs, had brought all of Arabia back into the fold of the Islamic community via military campaigns known as the Ridda or "Apostasy Wars," Islamic forces under the Umayyad and Abbasid dynasties broadened their reach, extending from Spain and Morocco to Persia, India, and China. While many conquered peoples (particularly polytheists) willingly adopted Islam to adapt and avoid execution, the majority of the population in these territories were overpowered through conflict or the looming threat of it and faced a harsh ultimatum: either voluntarily convert to Islam or live as second-class citizens, under the rule of Islamic law with its oppressive and humiliating restrictions, while also being required to pay a yearly tribute to preserve their existence.

Muslims are granted a superior position in terms of legal and traditional practices, whereas adherents of other religions are considered to possess fewer rights and a lower social rank.

Elass argues that the supremacy exercised by Muslim leaders over those they ruled stemmed from both political forces and Islamic teachings and traditions that elevate the status of Muslims above that of non-adherents. The belief in supremacy is encapsulated by the notion that there is a clear division between the domain of Islam, frequently referred to as the abode of peace, and the realm of conflict, termed the abode of war. The Arabian prophet was commanded by Allah to begin aggression against those in the Camp of War until they accepted Islam, whether by choice or by force. Elass argues that such a viewpoint has influenced Muslim political and religious leaders from the time of Muhammad, resulting in a pattern of inflexible positions and a lack of openness when interacting with individuals outside the Islamic faith.

Other Perspectives

• The interpretation of religious texts, including the Qur'an and Hadith, is subject to various scholarly perspectives, and many Muslims advocate for peaceful and tolerant interpretations.
• The concept of jihad is complex and has multiple interpretations, with many Muslims understanding it as a personal, spiritual struggle rather than physical warfare.
• Verse 2:256 of the Qur'an is often cited to argue for religious freedom, stating "There is no compulsion in religion," which suggests a tolerance for diverse beliefs.
• The historical context of Islamic expansion is multifaceted, with instances of both conflict and peaceful coexistence, and many conversions to Islam historically were voluntary.
• The concept of dhimmitude historically provided certain protections for non-Muslims, and their treatment varied greatly across different times and regions.
• The application of Sharia law varies widely among Muslim-majority countries, with many modern interpretations and legal systems that do not prescribe the death penalty for apostasy.
• The notion of Muslim supremacy is not universally accepted among Muslims, and many Islamic communities and nations actively promote equality and integration of diverse religious groups.

Can Islam be reconciled with Western concepts of democracy and human rights?

The core tenets and practices of Islam stand in stark opposition to democratic values and the recognition of intrinsic human rights.

Elass argues that the core principles and rituals of Islam clash with the foundational democratic values of self-rule, equality before the law, and individual freedoms, making them inherently incompatible with Western democratic frameworks.

The principle of Shura, denoting the practice of consultation in Islamic administration, is restricted to an exclusive circle of religious leaders instead of being open to the wider community.

Elass explores the notion of Shura, which is defined in Arabic as "consultation," and clarifies that its implementation within Islamic political systems does not correspond to a democratic framework where the wider population actively participates in administration or selects delegates to express their views and issues. The concept of shura within Islam is limited to a collective of jurists and religious leaders who possess a profound understanding of Shari'a, enabling them to adapt it to modern-day situations. The population under governance is not involved in shura. The final authority lies in the hands of the caliph or sultan, who, although they should ideally seek advice from others, has the power to issue directives that must be adhered to by all under their rule. Elass concludes his analysis by stating that the true initiation of democratic values within the scope of Islamic history began with Turkey's move towards democracy in 1923, led by Mustafa Kemal Ataturk. Turkey has sustained its democratic framework by transitioning from traditional Islamic rule to one influenced by Western democratic principles.

Within Islam, Sharia law is revered as unchangeable and delineates the variances in gender roles as well as the unique rights and statuses of Muslims in contrast to individuals of other religions.

Elass highlights that in Islam, Shari'a is seen as the immutable "straight path," representing the sacred commandments given by God via the Prophet Muhammad, encompassing eternal truths relevant to all individuals. The idea that legislative assemblies in Western democracies possess the capacity to devise or alter laws that are equal to or surpass divine law is deemed superfluous in Islamic philosophy. The brutal killing of Salman Taseer, the governor of Punjab Province in Pakistan, in 2011 by his own security detail, vividly illustrated the prevailing mindset after Taseer proposed changes to Pakistan's laws concerning religious defamation. Numerous members of the Muslim community praised Mumtaz Qadri for his unwavering resistance to the changes in Sharia law as interpreted by Pakistani officials, a stance that resulted in his execution in 2016. Taseer, now largely forgotten, was labeled as an individual who abandoned his religious beliefs. In Elass's perspective, the prerequisites of Shari'a law obstruct the creation of a genuine democracy within Islamic societies due to the requirement that only devout male followers of Islam qualify for roles in government leadership. Elections that are largely symbolic provide a veneer of democratic involvement, yet the reality is that only those aspirants endorsed by Islamic officials and committed to maintaining Shari'a in every decision they make are considered suitable.

Many countries where Islam is the main religion are generally viewed as authoritarian and have not yet managed to establish a successful democratic system.

Elass presents a quantitative analysis to demonstrate the challenges Islam faces in nurturing genuine democratic institutions in countries predominantly inhabited by Muslims.

A few Islamic nations have experimented with democratic rule by reducing or completely abandoning certain core Islamic principles.

He references the Democracy Index, a metric formulated by the Economist Intelligence Unit, to underscore that the majority of nations with predominantly Muslim populations fall under the classification of "authoritarian regimes." Out of fifty-seven countries with a majority Muslim population, forty-nine do not appear in the top one hundred nations recognized for democratic governance. The remaining eight countries within the top hundred are classified as flawed democracies and are positioned significantly below the United States and Israel in the ranking. Malaysia stands at the forefront among Islamic countries, securing the 52nd rank.

The Cairo Declaration on Human Rights in Islam subjects the notion of human rights to the governance of Sharia law, thereby conflicting with the tenets established in the Universal Declaration of Human Rights.

Elass contends that the core principles and legal structure of Islam conflict with the intrinsic Western principles of human rights. He emphasizes that after the United Nations adopted the 1948 Universal Declaration of Human Rights, and in response to persistent appeals from Western countries and their populations, the Organization of Islamic Cooperation in 1990 presented a document that redefined every element of the UNDHR to be consistent with the principles of Sharia. Taking a life is permissible only when it conforms to the specific conditions set forth by Shari'a law. Corporal punishment is permitted only for specific causes as outlined within Islamic legal doctrine. Expression is considered permissible only if it adheres to the principles of Shari'a law. Elass argues that a detailed examination of the Cairo Declaration reveals a distinct bias towards Sharia law as the primary standard, unequivocally rejecting the United Nations' concept of "human rights."

Other Perspectives

• The interpretation and application of Islamic principles can vary widely, and there are numerous examples of Muslims and Muslim-majority countries that have embraced democratic principles and human rights.
• The principle of Shura can be interpreted as a form of consultation and decision-making that includes a broader segment of society, not just religious leaders, and there are historical and contemporary examples of more inclusive approaches.
• Sharia law is not a single, unchanging set of rules; it is subject to interpretation and can evolve over time, with some scholars and communities advocating for interpretations that are compatible with democratic values and human rights.
• There are Muslim-majority countries that have established functioning democracies and have made significant progress in terms of human rights, suggesting that Islam and democracy are not inherently incompatible.
• The Democracy Index may not fully capture the complexities of political systems in Muslim-majority countries, and some countries may be on a trajectory toward more democratic practices and institutions.
• The Cairo Declaration on Human Rights in Islam represents one interpretation of human rights within an Islamic framework, and there are alternative interpretations that seek to harmonize Islamic principles with universal human rights concepts.