Asim A. Hussein Quotes
For more than two centuries now, Muslims are lacking the Islamic-based governance of their public systems of life including the art of healing.
The doctor argues that the problem of public health in the Islamic world is in large part due to the fact that health care is not organized any more under the control and governance of an Islamic institution—one which is guided by the Koran and Islamic tradition. Other physicians and public health experts believe one central obstacle to public health in Muslim nations is the strong influence that the Mullahs have over the behavior of the population and the medical and health practices that are acceptable and desirable to them are those of the Arabian Desert of the 7th Century or in some more modern interpretations, the medicine of the Islamic world of the 12th century when Islamic Medicine was the best in the World.
Asim A. Hussein, Sudanese Public Health Physician, The Art Of Health Promotion In Islam & The Contemporary Public Health Challenges
Sourced by: Eigen's Political and Historical Quotations
Theological & Legal Expert. The Sunnah, like the Koran, has statements of the Prophet, Mohammad. A fatwa is a religious legal ruling. This particular Fatwa shows the great difference between the Islamic State and a Republic or Democracy. In the latter forms, any religious practices must be consistent with the Constitution. Even though blasphemy might be prohibited by a religion, the United States Constitution for example protects anyone’s right to be blasphemous. In the Islamic system any constitution or law is subservient to and must be consistent with, the sayings of the Prophet Muhammad. In that sense, unless the Muslim populated nation is secular like Turkey, then the governments are partial or total theocracies.
This principle explains why so many Islamic governments are monarchies and dictatorships. Islamic legitimacy requires the ruler to be sure that the society functions according to Sharia (Islamic Law). It is better if the ruler is selected by the senior and responsible members of society but that is not required. He could be a king or a dictator. And it is irrelevant how he comes to power under this interpretation so long as he rules following Islamic law. Saudi Arabia is an excellent example of a dictatorial monarchy which is considered legitimate since it follows Islamic law. Some modern Muslims do not support this traditional view and believe that a legitimate ruler must be selected by the will of the people.
The notion that Islam would be practiced by individuals was in the Ayatollah’s view insufficient. Islam must also control the government—the head.
Gabriel exaggerates in the sense that while the quotation is correct for many Muslims, it is by no means true of all. Iran for example is an Islamic theocracy, but Turkey is a 99 percent Muslim nation which is totally secular and in some ways is much more restrictive of Islamic teaching and practice than most secular democracies. The fundamentalist Muslim view of the state and religion is essentially the same as the ultra orthodox Jews and Christians. It is true that a greater proportion of Muslims believe in the merging of civil and religious law than Jews and Christians, but by no means all. The non Arab Muslims are much less likely to see the unity of state and religion.
They are so different that most people in the West think of what Khamenei describes as “religious democracy” as not even close to democracy—almost the antithesis of democracy, and Islamic fundamentalists perceive Western democracy as sinful and evil.
Turkey under its great leader, Ataturk, underwent a major cultural revolution. Although Turkey is overwhelmingly Muslim, its constitution provides that it be a secular state with compulsory public non-sectarian education. They adopted a European style law and prohibited Sharia (Islamic law). The nation thrived as no other Muslim country has. Muslims, the world over, are divided on Turkey. For this Sheikh its secular government is an insult to Islam because there is complete separation of mosque and state. For others it is the model which all Muslim countries should emulate.
One of the noteworthy aspects of this quote is a fundamental intellectual clash. Al-Quaeda and other Islamic fundamentalists are genuinely very concerned that the West will interfere with their religion and their desire to unite all the Muslims in the world. Ironically, the West prides itself on the tolerance of religion and the freedom for anyone to practice any religion. The West does not see where it is interfering at all with the Muslim religion or its moral precepts. The problem lies in the different perception of ideas. Since about 1100 there has been a closing of Islamic intellectual growth and change. Any idea which is contrary to the orthodox view of Islam is perceived as hurtful or at least dangerous to the Muslim. Individuals in the West question Islamic relation no more than different sects of Christianity, Judaism and other religions. Allowing freedom is not sufficient for this Islamic notion; there must be no exposure to different ideas or examples. For us, no exposure means no freedom. While there are many Muslims which agree with this position, there are also many who disagree completely and believe that Islam is strengthened by exposing Muslims to all the ideas in the world. He was killed by an American air strike that had targeted him.
While the author represents the views of most Islamic Fundamentalists, a similar view is held by many ulta-orthodox Jews and fundamentalist Christians also.
