Sharia

Comments on “Top Ten Reasons Why Sharia is Bad for All Societies”: Part 3

5.2 #3. Islam orders death for Muslim and possible death for non—Muslim critics of Muhammad and the Quran and even sharia itself.

As we have seen in previous parts of this commentary, the author of Top ten reasons why sharia is bad for all societies continues with injecting his unsupported possibilities to build his imaginative case. He extended laws that apply to Muslims to non-Muslims in the subheading without providing a proof, and has a questionable understanding of common sense national values.

If God, His books, His messengers are of little or no value to the author or in parts of the world, they are the top value and hold the highest respect in the Islamic world. Until I came to North America, I have never seen and hardly heard someone making fun of God or his messages. If putting God in a joke is OK to the author, under free speech, Muslims have the highest reverence to God, all His books, all His messengers and do not differentiate between any of His messengers. God is the creator and source of bounties, His books is their light of guidance, and His messengers are their role models.

Comments on “Top Ten Reasons Why Sharia is Bad for All Societies”: Part 2

Let’s address the first critical problems to the audience in the article Top ten reasons why sharia is bad for all societies , points #9

#9. Islam allows husbands to hit their wives even if the husbands merely fear highhandedness in their wives

The main point driven is Islam is a backward systems as it is abusive to women. Had this been the case, the screams of 600 Million women would have overwhelmed the ears of the world population, which has not been heard of. To support his point, the author cites a modern time domestic abuse case in Kingdom of Saudi Arabia, and tracks abuse back to life of some women at the time of Mohammad. Concluding that this should not be a surprise as Mohammad himself hit his “girl-bride”, and Quran allows beating women.

This section is titled in such a way to imply the marital relationship is based on suspicion, and takes the extremities in relationship and highlights them as the de facto standard of marriage in Islam. In response, the foundation of martial relationship in Islam is outlined, followed by a point-by-point comment on the given examples to indicate that due research on part of the author has not been thoroughly performed, puts the beating issue into its proper scope as it is not as seen on TV in some countries, nor sadistic as in others.