Blasphemy Law has NO Qur'anic Basis

More articles on the topic at www.BlasphemyLaws.com

Some Muslim countries have legislated punishment for blasphemy. This draws on the Classical Sharia (Law) of Islam that evolved in the medieval ages and was inevitably informed by the historical realities and entrenched customs and practices of the era. However, with a sea change in civilizational paradigms, many of its rulings suffer anachronism, stand in conflict with international human rights charters and conduce to injustice, anarchy and barbarism in today's politically volatile and globalized world. All such rulings need to be examined in light of the universal message of the Qur'an which is by far the highest and incontestable authority in Islam. 

This essay - an exercise in ijtihad (intellectual scrutiny with the limits set by God) investigates the case of blasphemy. It draws on a recently published focused exegetic work, the Essential Message of Islam [Amana Publications, USA- 2009] that is duly approved by al-Azhar al-Sharif and endorsed and authenticated by Dr. Khaled Abou El Fadl, Alfi Distinguished Professor of Law at the UCLA School of Law.

The Qur'anic pronouncement "not to insult those whom others (lit., 'they') invoke besides God" (6:108) is a clear reminder against profaning any deity, idol or symbols held sacred by other people. The Qur'an, however, does not prescribe any punishment for the offenders. It warns humanity that there will always be some people who will hurl seductive remarks at the Prophet (6:113) or be inimical to him (25:31) for fun or cupidity and asks the believers to simply ignore them. In other words, the Qur'an treats blasphemy as a moral vice and does not regard it as a punishable/ criminal offence.

The Meccan enemies of the Prophet called him impostor, a madman (30:58, 44:14, 68:51), and an insane poet (37:36). They ridiculed the Qur'anic revelation (18:56, 26:6, 37:14, 45:9), which they declared to be strange and unbelievable (38:5, 50:2), a jumble of dreams(21:5) and legends of the ancients (6:25, 23:83, 25:5, 27:68, 46:17, 68:15, 83:13). They accused the Prophet of forging lies and witchcraft (34:43, 38:4), forging lies against God, forgery and making up tales (11:13, 32:3, 38:7, 46:8), witchcraft (21:3, 43:30, 74:24), obvious witchcraft that was bewildering (10:2, 37:15, 46:7), and of being bewitched or possessed by a Jinn (17:47, 23:70, 34:8). By definition, all these accusations were blasphemous. Nowhere in its text does the Qur'an prescribe any punishment for those who uttered these blasphemies.

The advocates of blasphemy law may raise the following points:

1. The slanderer and maligner of the Prophet can upset peace and harmony like priests of Cordova (Spain, 851-859) [1].

2. Maligning any religion, religious leader, text etc. purports to demonize and dehumanize it and can fuel hatred, religious bigotry and animosity, and in the present day context, feed Islamophobia and Islamofacism.

The arguments appear convincing but there are more compelling grounds against prescribing any punishment for blasphemy.

The highly porous and subjective character of the 'offense' (blasphemy) can lead to a chaotic situation within the Muslim community and persecution of the minority community as is happening in Pakistan these days.

An uncouth citizen can use it to settle a score with a non-Muslim or even a Muslim neighbour or financially exploit him by a threat of blasphemy charge.

An Islamic State can use it for political repression of dissidents.

By strict application of blasphemy law in a broader sense, a Sunni Sharia Court can charge the entire Shia community of blasphemy for their invectives against the Prophet's close relatives - the first three Caliphs, who were either his father-in-law (Abu Bakr and Umar) or son-in-law (Uthman).

The theologians in the Islamic heartlands can issue an endless stream of fatwas for the heads of the countless Islam bashing scholars and writers, whose speech, writing and symbolism can sometimes be construed as blasphemous.

The very notion of killing a person for blasphemy contradicts the Qur'anic cardinal principle of justice that relates only to offences committed against fellow humans.

Conclusion: The relativism and porosity in the definition of 'blasphemy' can open a floodgate of blasphemy charges against unsuspecting individuals, members of the minority, Muslim sects and Islam.critcal scholars and writers. Since the Qur'an, conceivably cognizant of these caveats, does not  prescribe any punishment for blasphemy, the blasphemy law needs to be repealed. Blasphemy symbolizes and epitomises hatred that inevitably breeds hatred - regardless of any law against it. This can in turn feed radicalisation, foster terrorism, and trigger communal riots. Muslim jurists will do better by insisting on getting a firm Security Council Code of Conduct and may be limited punishment for blasphemy depending upon the gravity and potential impact of the offence and the attitude of the offender, rather than legislating a capital punishment or even, any punishment for blasphemy - which remains a porous act of misconduct and moral turpitude.

Notes

[1]. Between 851 and 859, some priests in Cordova, now southern Spain, used to utter in public places highly insulting and abusive remarks against the Prophet deliberately seeking capital punishment. They were an embarrassment to both the Christian community and the Emir and were executed by application of Sharia law as this was the only way to prevent them from a highly provocative behaviour in public.

Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur'an since early 90's, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009.

August 24, 2012.

Can a Muslim woman marry a believing non-Muslim?

Please feel free to share with your friends and groups. 

• SITE: www.WorldMuslimCongress.org 
• FORUM: WorldMuslimCongress@yahoogroups.com
• URL: http://worldmuslimcongress.blogspot.com/2012/08/can-muslim-woman-marry-believing-non.html
• Author : Muhammad Yunus
• Moderator: Mike Ghouse

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Can a Muslim woman marry a believing non-Muslim?

This essay draws on a recently published focused exegetic work, the Essential Message of Islam [Amana Publications, USA- 2009] that is duly approved by al-Azhar al-Sharif and endorsed and authenticated by Dr. Khaled Abou El Fadl, Alfi Distinguished Professor of Law at the UCAL School of Law. 

The Qur’anic verses 2:221 and 5:5 as well as those on the criteria of divine judgment (2:62, 4:124, 5:69, 64:9, 65:11) may be considered conjunctly to probe whether the Qur’an allows a Muslim woman to marry a believing non-Muslim man, the way it expressly allows Muslim men to marry believing non-Muslim women (5:5).

Here are some irrefutable facts:

 2:221 permits both men and women to admire and choose a believing mate. Its gender neutral literalist rendition runs as follows:

“Do not marry women who associate (others with God), until they believe (in God). A believing maidservant (amah) is better than a woman, who associates (others with God,) even if she allures you. Do not marry men who associate (others with God) until they believe (in God). A believing male-servant is better than a man who associates (others with God,) even if he allures you…” (2:221).

The verse 5:5 expressly allows a Muslim man to marry any believing woman regardless of religion. No argument about it. The verse, however, remains silent about whether a Muslim woman is free to marry a believing non-Muslim man as suggestive in the verse 2:221, which predates 5:5 in the revelation calendar.   

The verses 2:62, 4:124, 5:69, 64:9, 65:11 consistently declare that God will judge all believing humanity on the basis of their deeds.

It thus follows that a believing non-Muslim man is spiritually sound to espouse a Muslim woman (2:221), and earn to divine approval (2:62, 4:124, 5:69, 64:9, 65:11) as well as a Muslim man. Hence, there should be no Qur’anic bar for a Muslim woman to choosing a good non-Muslim man, provided of course he commits, not to compel her to change or defy her faith, to love her with mercy and compassion (30:21), honour her as co-equal (9:71) and let her avail all the rights and perform all her duties and social obligations as enjoined by the Qur’an, which are fortunately largely covered in the human rights charters. The believing non-Muslim man also must undertake contractually to keep from extramarital sex, drugs, drinking bouts and moral abuse like ill temperament and harsh behaviour.   

This raises the question, why an explicit permission was not given for such interfaith marriage. The answer is obvious. Such a marriage during the Prophet’s era through to very recent times would have resulted in a Muslim woman’s losing all her Qur’anic privileges as well as individual legal status, and her non-Muslim husband may also have compelled her to convert to his religion, as until recent times, no major religion other than Islam accommodated inter-faith marriage. However, “with the permeation of Islamic values across the global multi-religious communities and the remoteness of the Qur’anic ideals from many Islamic societies, the table has turned and there have been cases of interfaith marriages between Muslim women and believing non-Muslim men.” [1]

1.    Essential Message of Islam, Amana Publication, Maryland, USA 2009, p. 218.]  

Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009.

August 22, 2012.

MODERATOR’ S TAKE

Muslims like all other people follow the tradition, but when there is a new development, every one goes helter skelter, and worry about handling the situation (keeping it in control), the first response is usually a No. 

Back in the interior parts of Pakistan, Afghanistan, Sudan, Bangladesh and other nations, regardless of the religion, honour killings are happening. Neither the civil laws nor the religious laws mean much, even though religion is falsely quoted for their acts.

At least here in America, a nation with a can-do attitude, no one can kill the other without consequences, and no one can tell the other what to do. After all, no one is responsible for your acts other than yourselves on the day of Judgement. That is Islam

Interfaith marriages will be more common in the next decade, every other kid will be marrying a high school sweet heart or a college friend  - being good human will never be compromised.  We have a choice to see Islam as what Islam does to us internally (making the best of humans) and let it, or push the external appearance of Islam as Islam.

We need to prepare for the future.

 It is disappointing to many couples, that their clergy or a parent insists that the other person convert to their faith tradition, some do, and some fake it and some are not comfortable with the idea.

Muslims in America are culturally different but very independent,  our kids grow up with people whose life style is traditional American -i.e.,  participating in sports, camping, sleep overs, and living with friend's, visiting each other on social occasions both religious and secular. Most of our kids are raised with openness and not averse to being a part of what their friends do. 

We do not have the worries, which are legitimate worries in Muslim societies.

What will others say about kids? No one will say a thing whether you are from mixed race or mixed religion, you live a fairly normal life  accepting others. Will some one marry them? That question does not arise at all.   Culturally, they are Muslims; wearing what Muslims wear in their parent lands, eating what they eat, and of course no one will eat pork, or drink alcohol. Pay with the same frequency as they  in Muslim lands. Not all Muslims worship five times a day, and fast 30 days. 

The couple is deeply committed to marry, they go ahead and get married any ways,  but sorely miss out on the ceremony, sometimes living with  a sense incompleteness in their lives.

Marriage is between two individuals, and their families and friends are supporters and cheerleaders to celebrate and complete their joy. God loves happy marriages.  

One must admire the couples that marry outside their tradition, ethnicity, faith, and race. Indeed, they are doing what the spiritual masters had done for thousands of years; to fall the barriers between people, and learn to respect the otherness of other and accept the God given uniqueness of each other.

I have seen disappointments, where couples from different faiths wishing to marry were not able to do that.  Either the parents or the guardians of the religions were not comfortable with the situation and did not want to be a part of it, which we must respect.  All that the couples wanted was a touch of their own tradition and I feel their anguish and a sense of in-completion in their marriage when the tradition is not followed.  I recall a situation where a Jewish mother disowned her daughter for marrying an “infidel” Baha’i, it happens with every religion including Atheists. 

Alhamdu Lillah, I have officiated many weddings with a variety of combinations;  Christian -Hindu,   Hindu- Muslim, Jain-Muslim and now this week, I will be officiating a Jewish-Christian wedding. Most couples, particularly Muslims do not want even invite their friends fearing that instead of cheering their marriage they will be tearing it apart live villains.  

The wedding next week between a Jewish Bride  a Christian Groom will be officiated by this Muslim. They want me to share the information after the wedding and Insha Allah,  I will. 

If you have some one who wants to get married happily without hassles, I will be happy to officiate their wedding. I do counselling to the parents about focusing on the happiness of their children and do talk with the bride and groom. 

Please remember Islam is not about imposing one’s will on others, being judgemental about others or acting as God to others and making declarations;  Islam is about making a better human, a Rahmat for humanity in the footsteps of Prophet Muhammad (pbuh) the ultimate peace maker and mercy to mankind. No one should be afraid of a Muslim, if one does, than we are a not a Rahmat to others. 

Mike Ghouse is committed to building cohesive societies where no one has to live in fear of the other. A vision of Prophet Muhammad (pbuh).

Broader meaning of Islam

The Broader Notion of Din Al-Islam Is Inclusive Of All Monotheistic Faiths

It is a joy to read the following article about Islam by Muhammad Yunus

Islam can be understood to be a system of keeping the creation as created; in balance. All our efforts to preserve and maintain that balance amounts to submission to God, the ultimate goal is perfect harmony of all the elements to function cohesively - to create peace - a perfect union where there is no injustice or oppression, nor fear or apprehension.

I really like your statement, “Qur’an describes ‘din al-Islam’, as the universal faith that was enjoined on earlier prophets, who were all true Muslims (2:131-133), and conveyed the same essential message.”

Your mention of “The Qur’an’s repeated reference to good deeds [1] as distinct from purely religious obligations, such as salah, Zakah, hajj and fasting indicate that the Qur’an treats all those deeds or actions as good, which bring about good to human beings or serve humanity.” Also points to the item above and that has been my take all along. 3:85 is generic, Muhammad Asad does the right translation.

The analogy of Xerox to mean photo copy, Islam means a system to keep one in balance with himself and what surrounds him, it is a generic word politicized as an entity like a private club where the appointed managers decides who is a member or not. Islam is not a private club.

You put that perfectly, “Thus, in the Qur’anic worldview, a good Muslim is a believer in God who is active in good deeds, is conscious of his social, moral and ethical responsibilities and preserves against all that is gross, immoral and unjust.”

And I have worked that up as “ A Muslim is one who seeks to mitigate conflicts (social, moral, environmental, spousal, business) and nurtures goodwill to bring about and sustain an equilibrium.” - its at: http://worldmuslimcongress.blogspot.com/2012/01/mission-of-world-muslim-congress.html

Indeed, you are right about a “few” Ulema, who will refute this understanding. Their rightness is based on other’s wrongness, and that is a short sighted understanding of the diversity of the creation.

An average Muslim is insecure; he cannot fathom the idea that other religions are as beautiful as Islam and that each system works for the believer. Ours is not a negative faith, it is an all embracing faith and truly universal. For most people their faith is the right faith because others are wrong, that is the weakest of Imaan.

All are committed to preserving that elusive equilibrium, in essence submission to that goodness.

Mike Ghouse

The Broader Notion of Din Al-Islam Is Inclusive Of All Monotheistic Faiths
http://newageislam.com/islamic-ideology/by-muhammad-yunus,-new-age-islam/the-broader-notion-of-din-al-islam-is-inclusive-of-all-monotheistic-faiths/d/8054

Its conclusion reads:

Conclusion: An introspective probe into the Qur'an as advocated by the Qur'an (38:29, 47:24) and tabled in this discourse, shows that in the Qur'anic worldview, a good muslim is a believer in God - regardless of religion, race, cast, creed or affiliation with a spiritual fraternity, who is active in good deeds, is conscious of his social, moral and ethical responsibilities and preserves against all that is gross, immoral and unjust. Since God alone can judge human's faith (iman), deeds ('aml) and moral uprightness (taqwa), a non-Muslim in the divisive human language can be a better muslim in divine record than a Muslim (follower of Prophet Muhammad). Hence the Muslims have absolutely no basis to call the non-Muslims as kafirs (denier of truth), individually or collectively.

The Broader Notion of Din Al-Islam Is Inclusive Of All Monotheistic Faiths

By Muhammad Yunus, New Age Islam

Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009

July 26, 2012.

In the Qur'anic vocabulary, the din al-Islam or the moral law (religion in popular vocabulary) of Islam has a specific (exclusive) as well as universal (inclusive) connotation. In its specific sense, it is the religion of the followers of the Prophet Muhammad. This is defined by one of the concluding revelations of the Qur'an:

"…This day, those who reject (this Qur'an) despair of (ever harming) your religion. Therefore, do not fear them; fear Me. This day I have perfected your religion for you, completed My favour on you, and have chosen Islam for your religion…" (5:3).

In its generic sense, it is the universal din (moral law) that all the prophets who came before Muhammad (pbuh), whether or not mentioned in the Qur'an, preached to their followers. The Qur'an defines the essence of this common religion as follows: 

"Indeed! Whoever commits (asslama) his whole being [lit., face] to God, and is compassionate (muhsin) - will get his reward from his Lord. There will be no fear upon them nor shall they grieve." (2:112).

"And who can be better in faith* (din) than the one who orients (asslama) his whole being to God, and does good deeds (ya'mal min al sualihat), and follows the way of Abraham, the upright one, and God took Abraham as a friend" (4:125).*[In Qur'anic vocabulary, din is the embodiment of moral laws]

"And who is finer in speech than the one who invites to God, does good deeds ('amila sualihan) and says: 'I am of those who orients himself to God (muslimun)'" (41:33).

Accordingly the Qur'an describes 'din al-Islam', as the universal faith that was enjoined on earlier prophets, who were all true Muslims (2:131-133), and conveyed the same essential message.

"When his Lord said to him (Abraham), 'Submit (aslim)', he said, 'I submit (aslamtu) to the Lord of the worlds' (2:131). Abraham enjoined his sons to do so, as did Jacob: 'O my sons, God has chosen the religion (din) for you; so you should not die unless you have oriented yourself to God (muslimun)' (132). Were you witnesses when death came to Jacob? He said to his sons, 'What will you serve after I am gone?' They said, 'We will serve your God; the God of your fathers, Abraham, Ishmael, and Isaac - the One God; and to Him we have truly oriented ourselves (muslimun)'" (2:133).[See also verse, 3:52, 28:52/53]

These verses employ different grammatical forms of the word Islam – asslama, Muslim (pl. muslimun) to define Islam as a universal religion that is based on two fundamental criteria – orienting oneself to the divine will and doing of good deeds. The Qur’an’s repeated reference to good deeds [1] as distinct from purely religious obligations, such as salah, Zakah, hajj and fasting indicate that the Qur’an treats all those deeds or actions as good, which bring about good to human beings or serve humanity. Accordingly, the Qur’an sets good deeds as the common criteria for divine approval for all humanity (2:62, 4:124, 5:69, 64:9, and 65:11)

The Qur’an, however, complements the notion of good deeds with moral uprightness (taqwa). At an early stage of the revelation the Qur’an conflates taqwa with the obverse of moral depravity (91:8). Connoted divergently as fearing God, heeding God/His guidance, being conscious of God (God consciousness), preserving or guarding against evil, self-restraint and piety, in Qur’anic usage, it is emblematic of human awareness to one’s social, moral and ethical responsibilities and his preservation against all that is gross, immoral and unjust. Thus, in the Qur’anic worldview, a good Muslim is a believer in God who is active in good deeds, is conscious of his social, moral and ethical responsibilities and preserves against all that is gross, immoral and unjust.

The Qur’an privileges taqwa over the symbolism associated with some of its spiritual rituals, such as taking provisions and slaughtering cattle for hajj (2:197, 22:37), describes  fasting as a gateway to taqwa (2:183, 2:187), and extols taqwa as the best dress (7:26). It also declares that in God’s sight, those imbued with taqwa will stand above those who obsessively acquire the good things of life (2:212, 47:36). Thus, like good deeds, taqwa is not the prerogative of the followers of the Prophet Muhammad alone. Accordingly two of its keynote verses (5:93, 49:13) revealed in its conclusive phase declares:  |

“O People! We have created you as male and female, and made you into races and communities for you to get to know each other. The noblest among you near God are those of you who are the most active in taqwa (atqakum). Indeed God is All-Knowing and Informed” (49:13).

“Those who believe and do good deeds shall not be blamed for what they may eat (or drink) so long as they practice taqwa (attaqu), and believe, and do good deeds; so long as they practice taqwa (attaqu), and believe; so long as they practice taqwa (attaqu), and do good (Remember,) God loves the compassionate” (5:93).

Conclusion: An introspective probe into the Qur’an as advocated by the Qur’an (38:29, 47:24) and tabled in this discourse, shows that in the Qur’anic worldview, a good Muslim is a believer in God - regardless of religion, race, cast, creed or affiliation with a spiritual fraternity, who is active in good deeds, is conscious of his social, moral and ethical responsibilities and preserves against all that is gross, immoral and unjust.Since God alone can judge human’s faith (Iman), deeds (‘aml) and moral uprightness (taqwa), a non-Muslim in the divisive human language can be a better Muslim in divine record than a Muslim (follower of Prophet Muhammad). Hence the Muslims have absolutely no basis to call the non-Muslims as kafirs (denier of truth), individually or collectively.

Falsification tests

1. The Ulama may attempt to refute the foregoing conclusion (in bold) by citing the statement of the verse 3:85: “If anyone seeks other than Islam as a din (religion), it will not be accepted of him, and in the hereafter he will be among the losers.” Traditional scholarship disconnects the verse from its immediately preceding verses 3:83-84, which categorically declare that “all in the heavens and on earth have submitted (asslama) (to God), willingly or unwillingly” (3:83) and expounds Qur’anic universalism quite unambiguously:

“Say, ‘We believe in God, and in what has been revealed to us, and in what has been revealed to Abraham, Ishmael, Isaac, Jacob, and the tribes, and to Jesus and Moses and (other) prophets from their Lord. We make no distinction between any of them; and surely to Him do we all orient ourselves (muslimun)’ (3:84).       

2. The Ulama may charge that the foregoing conclusion exempts a Muslim from observing the pillars of faith or even reciting the Qur’an, or wearing strictly Islamic dress. This is not tenable because i) the Qur’an is a perfected divine writ of guidance (5:3) – a book of Wisdom that guides to the upright path (sirat al mustaqim)– the path to taqwa (36:1-3), the salah incorporates the devotee’s singular plea to God to guide him/her to the upright path (sirat al mustaqim) (1:6) and fasting and hajj are both spiritual and physical avenues for cultivating taqwa (2:183, 2:187, 2:197, 22:37).

3. How can people who do not have their original scriptures with them be good Muslims (in the generic sense)? Answer: From the Qur’anic perspective each human being regardless of religion or even if he or she is irreligious is recipient of a portion of God’s breadth (15:29, 32:7-9, 38:72) and is imbued with a polarity of ego (nafs) – the nafs al lawwama (75:2) and the nafs al ammara (12:53) - the former representing his conscience or ingrained taqwa and the latter his base or animal instinct (12:53). It is for individual humans, regardless of his religious affiliations to hone his taqwa or succumb to his animal instincts. Thus a non-Muslim can be superior to many Muslims in taqwa and stand ahead of them on the Day of Judgment (2:212).

4. What about the divine warning to the ‘Mushrikun’ (idol worshippers) and ‘Kafirun’ (those bent on denying truth), at times in most dire terms? Answer: The Qur’an intrinsically bears out their existential dimension, having been addressed to an idol worshipping and recalcitrant audience. Furthermore, as noted in a recent exegetic publication [2] “the deterrent of punishment is essential to establishing justice and morality. So the Qur’anic references to punishment awaiting the sinners – no matter how they are described, were essential to its discourse that primarily aimed at establishing justice in the society and protecting the weak and the historically oppressed classes.”          

Notes

1. 2:25, 3:57, 4:57, 4:122, 4:173, 5:9, 7:42, 10:4, 10:9, 10:26, 11:23, 13:29, 14:23, 17:9, 18:2, 18:30, 18:107/110, 19:59/60, 19:76, 19:96, 20:75, 20:112, 21:94, 22:23, 22:50, 22:14, 22:56, 22:77, 24:55, 28:67, 28:80, 29:7, 29:9, 29:58, 30:14/15, 30:44/45, 31:8, 32:19, 34:4, 34:37, 35:7, 38:28, 39:10, 39:33/34, 40:58, 41:8, 41:33, 41:46, 42:26, 44:22, 45:15, 45:21, 45:30, 47:2, 47:12, 67:2, 77:41-44, 84:25, 85:11, 95:3-6, 98:7, 99:7/8, 103:2/3.

2. Muhammad Yunus and Ashfaque Ullah Syed, Essential Message of Islam, Amana Publications, USA 2009. p. 80/81.

Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009.