Islamic Rulings and Quranic

Commentary for Extreme

Persecution:
The Sharia and Fiqh of
Makkah
Gregory Morse

Introduction
The Prophet SAWS left us a Sunnah in Madinah that was drastically different
from Makkah. Study of the Seerah yields completely different mindsets, strategies
and patterns for not only acts of worship but especially the specific Sharia. In
Madinah, a great Muslim nation was built up that changed the focus ever since to
what was left behind from the day the final verse of the Quran was revealed:
"This day I have perfected for you your religion and completed My favor upon
you and have approved for you Islam as religion. But whoever is forced by severe
hunger with no inclination to sin - then indeed, Allah is Forgiving and Merciful."
(5:3).
A very clear exception involving severe hunger with no inclination to sin is
immediately following the perfection of religion reminding that that which is
traditionally considered a sin is no longer a sin in grave circumstances. Life and
death of the mind and body is given as an example. Life and death of the soul
through persecution is the other side of the equation.
Yet the Prophet SAWS left behind a tradition of how to deal with extreme
persecution that was not shown in Madinan times because persecution was
eliminated. That which was abrogated in Madinah was never formally abrogated if
the Muslim Ummah saw its decline and demise and was thrown back into the
equivalent of Makkan times where the style of Islam in those times remains a
preserved and well-studied tradition to this day. It was abrogated by the position of
the Muslims and lack of necessity for it but the traditions have been kept alive
recorded in the Quran and hadith. Fast forward a few hundred years and the entire
Islamic empire was waning and in stagnation and decline yet the scholars ignored
the fact that the rulers were corrupt or misguided, that the Ummah was divided and

weak and lately since the rise of the Western powers and global enslavement of the
Muslim population, there is a deafening silence to the tyranny that exists. Before
we blame the scholars for staying silent and fronting that the exact legal system of
Madinah during the time of the righteous caliphs, remember that though many
know about it, they are only ordered to do what they can. If they are kept on
leashes by Western intelligence handlers due to mistakes in their past, blackmail,
threats of injury to them or their family, financial destruction, or even wives that are
ultimately agents or double agents, then perhaps they are doing what they can. In
fact most if not all scholars are likely on such leashes or even worse than the above
would happen to them from false imprisonment to murder as has been seen. The
standard is known in a famous hadith:
On the authority of Abu Saeed al-Khudree (may Allah be pleased with him)
who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him)
say, Whoso- ever of you sees an evil, let him change it with his hand; and if he is
not able to do so, then [let him change it] with his tongue; and if he is not able to do
so, then with his heart and that is the weakest of faith. [Muslim] [40 Hadith
Nawawi 34].
Persecution and Torture in Makkan Times
If one is under a situation of extreme persecution, then the tendency is for
the physical acts of worship to be limited, even the mental acts of worship could
become limited and worship takes on a more spiritual form. Historical analysis can
yield some clues to how to deal with these situations appropriately. Things, which
are considered to be obviously forbidden, become permissible and obligations are
removed. This is a work in progress only just begun here with basic thoughts and a
basic outline. It is an idea generator and reference for those who are extremely
persecuted. It is a guide for the oppressed who are without a recourse to gain
safety and security like the Prophet SAWS provided for people.
To gain a historical perspective on the matter, severe persecution and torture
was doled out in Makkah against many of the early converts to Islam. Bilal, the
family of Yasar and others were tortured for long periods as the ignorant polytheists
forcibly tried to turn them back from their faith using brutal physical tactics. The
Quran clarifies this point as narrated in Jalal al-Din al-Suyuti, Al-Durr Al-Manthur Fi
Tafsir Bil-Ma'thur, Cairo edition (vol. 4, p. 132): The non-believers once caught
Ammar bin Yasir and they forced him to say praise their false gods and to condemn
Prophet Muhammad. They forced him to an extent that Ammar bin Yasir gave in an
exceeded to their demands. After that, when he returned to the Prophet
Mohammed, Ammar narrated the whole story to him. Prophet Muhammad asked
him, how do you feel in your heart? To which Ammar replied, I am fully content with
Allah's religion in my heart. To this Prophet Mohammed said, if non-believers ask
you to say the same again, say it. At which time the following ayah was descended:
Whoever disbelieved in Allah after his belief, except him who is forced thereto and
whose heart is at rest with Faith. (16:106).
Modern Times and Strategy

In todays world, the torture is unseen and generally takes place with assaults
during sleep, and with drugs, poisons, chemicals, gasses, microwaving, electronic
weapons or any method where the torturer is not directly seen or able to be clearly
proven by the tortured.
The comparison is striking as in the past the torturer and their victims were
well known. Nowadays the torturer is unknown and the tortured are often ignored
or labeled as insane or their cries drowned out by the torturers. The torture
nowadays is more against the brain itself, unseen and mostly psychological, leaving
its scars on the brain, while the torture of the past was physical, obvious and left
marks on the body or even resulted in sickness or death. The world is now
controlled by an international elite whereas before it was more tribal and a series of
nation states. The torture is more persecution focus to make people indulge in sins
or lose their faith while before it focused less on forcing people in indulging in sins.
Those involved in politics and authorities are trained to be corrupt and persecute
using bureaucratic powers while before physical threats and rule by fear was more
common. Physical assaults nowadays are done while one is unconscious or if
conscious followed up by drugs to prevent conscious recollection whereas before
they were done while awake and aware.
Before proceeding, it must be established that patiently enduring and asking Allah
for help is the first strategy. After that escaping the persecution by relocating is the
first route. The migrations to Abyssinia and the Hijrah itself provide a strong basis
for this. In fact, leaving non-Muslims lands to Muslim lands is an obligation upon all
Muslims. Yet in those in Muslim lands are hardly spared from persecution in a world
where an international elite in various superpowers have absolute authority and
control.
Principles For Removal of Difficulty and Reduction of Religious Obligation
The Quran itself operates on the principles of removal of difficulty, reduction
of religious obligation, realization of public welfare and the realization of universal
justice as mentioned by Dr. Abu Ameenah Bilal Philips in his book The Evolution of
Fiqh: Islamic Law and the Madh-habs.
Removal of difficulty is in many verses such as:
Allah intends for you ease, and He does not want to make things difficult for
you. (2:185).
Allah tasketh not a soul beyond its scope. (2:286).
He hath chosen you and hath not laid upon you in religion any hardship.
(22:78).
Allah would make the burden light for you, for man was created weak. (4:28).
Reduction of religious obligation is shown in the following verses:
He hath forbidden you only carrion, and blood, and swineflesh, and that
which hath been immolated to (the name of) any other than Allah. But he who is

driven by necessity, neither craving nor transgressing, it is no sin for him. Lo! Allah
is Forgiving, Merciful. (2:173).
Say: I find not in that which is revealed unto me aught prohibited to an eater
that he eat thereof, except it be carrion, or blood poured forth, or swineflesh - for
that verily is foul - or the abomination which was immolated to the name of other
than Allah. But whoso is compelled (thereto), neither craving nor transgressing, (for
him) lo! thy Lord is Forgiving, Merciful. (6:145).
He hath forbidden for you only carrion and blood and swineflesh and that
which hath been immolated in the name of any other than Allah; but he who is
driven thereto, neither craving nor transgressing, lo! then Allah is Forgiving,
Merciful. (6:115).
Further, the Prophet (SAWS) said: If I have prohibited you from doing
something, avoid it totally. But if I command you to do something, do as much of it
as you can. [Sahih Muslim].
Obviously forbidden acts have a principle of being overridden by necessity in
the Quran and a theme of it is developed. Without elaborating in extreme detail, I
would suggest that in cases of severe militant homosexual recruitment, where one
is being politically prevented from marriage, being targeted by very powerful crime
syndicates, then masturbation which many scholars tend to agree upon as a means
of avoiding fornication and even fornication itself becomes a necessity as if one
fears Allah then one fears homosexuality and must protect themselves from it. It is
interesting to note that the Quranic verse where the Prophet Lut gives his daughters
to those practicing homosexuality, there is no mention of marriage though every
commentator seems to universally understand it generally putting a parenthetical
addition right in their translations as for marriage. So to interrupt this particular
verse as allowing fornication when fearing homosexuality would certainly be
unorthodox though I have not read a discussion from this perspective before on the
issue. In fact, perhaps this is the most parenthesized translation in existence likely
due to exegesis based on the understanding of the companions (RA). Yet the
companions interpretation although correct, does not preclude that there could be
further meaning behind the lack of putting those words there as an alternative take
depending on times of extreme persecution. This verse could be specifically a
hidden clue to a response to militant homosexual recruitment that was left as a gem
for later times as such hypothetical issues would not have need to be considered in
a time where such situations did not exist.
Then we can further show that the Quran would likely have meanings that
were not necessary to be discovered at the time of the companions as in a
supplication, one asks Our Lord, and lay not upon us a burden like that which You
laid upon those before us. This implies that the trials and tests will continue
changing until the Day of Judgment and that the Quran will continue to provide
perfect guidance and solutions will come from its precious pearls of wisdom or that
which is derived therefrom so long as it does not contradict that which is
established from before.

Coercion and Dissimulation

There is strong evidence that out of necessity, one can lie about their faith or
anything related if it is out of threat to their safety. Although seen often due to
inter-sect conflict and fighting, the principle applies with the disbelievers and
polytheists especially when they have grabbed power. Like the example of Ammar
Bin Yasir above, there is an established tradition for allowing the outward acts to fail
to show what we think of as faith while the spirit remains strong in its faith.
Furthermore, in the Quran, Allah SWT says:
Whoever disbelieves in Allah after his belief... except for one who is forced
[to renounce his religion] while his heart is secure in faith. But those who [willingly]
open their breasts to disbelief, upon them is wrath from Allah, and for them is a
great punishment; (16:106).
There is also that if one was drugged or poisoned, they can refrain from
prayer if they feel as if they are intoxicated although doing whatever is in their
power to prevent that from happening to them again:
O you who have believed, do not approach prayer while you are intoxicated
until you know what you are saying or in a state of janabah, except those passing
through [a place of prayer], until you have washed [your whole body]. (4:43).
Short Term and Long Term
If one is in a pattern of sinning or avoiding obligatory duties, and there is no
Muslim authority that can help break this trap, the question comes whether such an
individual should invest energy in short term acts when the long term is at risk or
the long term while sacrificing the short term. Ample evidence from the Sunnah
shows that the long term is more important as it is recurring and paving the path to
the future over the short term. Precedence logically goes to the long term. If one is
not safe they can certainly delay prayers and reduce them.
First reduction:
Ibn 'Abbas reported: Allah has prescribed the prayer through the word of your
Prophet ( )as four rak'ahs when resident, two when travelling, and one when
danger is present. [Sahih Muslim 687 a].
Second continuity and long term acts are most beloved:
'A'isha reported Allah's Messenger ( )as saying: The acts most pleasing to
Allah are those which are done continuously, even if they are small. [Sahih Muslim
783 b].
10%
To start with an authentic hadith that is not well known:
Abu Huraira RA narrated: The Prophet SAWS told the companions: "You are in
a time where if you leave 1/10th of the things you are ordered to do by Allah then

you shall perish, then there will come a time that when one of you will do 1/10th of
the things which he is ordered to do he shall be saved." [Tirmidhi, declared Saheeh
by Sh. al-Albani].
The question of what is this 10% is important. The testimony of belief is
fundamental to Islam and the practice of prayer is the bar of action to being a
believer. In Makkah, there were only 2 non-congregational prayers per day in the
morning and the evening with 4 units (rakah). There is no authentic mathematical
way to rank prayer since units of prayer or numbers of prayer or importance of
various prayers could only be arbitrarily ranked without evidence, so it would seem
that this would be the equivalent to 10% as it is a tradition that was used until the
Muslims were established as governance at whence forth time it was abrogated by
the existence of an established government which could protect the Muslims from
persecution. Praying only the Friday prayer, a common occurrence in the Muslim
world would thus not even meet the minimum standard or be considered 10%.
Sin Minimization
Making an analogical deduction that the allowance of eating that which is
forbidden allows this requires more analysis. The 3 mentions do not really say one
has to be starving to death but are in a situation where starving to death is a certain
risk. A future life or death situation does exist though. Regardless, craving or
transgressing by doing more than the minimal needed to ensure survival, is a
condition. This means if one craves fornication or does more than the minimal
needed to prevent a path towards spiritual death and homosexuality then there is
potential to avoid major sin, otherwise it becomes clear major sin. Yet this is even
more interesting as fornication is mentioned as more dangerous because it is not
simply an act, it is a path, an addiction: And do not approach unlawful sexual
intercourse. Indeed, it is ever an immorality and is evil as a way. 17:32. We are
told not to even go near it due to this. Yet homosexuality also falls under this exact
same verse. Homosexuality is clearly worse than fornication as the Quran mentions
it as an act so abominable that no others have practiced it before while fornication
was practiced by those who came before. Clearly, such thinking is dangerous if not
taken under extreme caution as is highlighted in such commentary like: "If you want
to destroy any nation without war, create adultery or nudity common in the young
generation." ala ad-Din Yusuf ibn Ayyub (Salahuddin Ayyubi). Yet the punishment
and severity of homosexuality is well-established as being greater especially for
those not yet married as: The Prophet (saws) said: (1) "Kill the one who sodomizes
and the one who lets if be done to him." [Tirmidhi, a sahih (authentic) hadith]. This
topic is thus to figuratively speaking, walk a tight rope.
Worse yet, fornication is a sin involving 2 people so what happens from the
perspective of the other person? There is a lot of perspective to study on this issue
depending on if it is with a Muslim or non-Muslim along with if the other person is
already corrupted or largely innocent. One is if the other person was simply offering
to partake in the act to help the other person without craving, or transgressing
limits then it would be a form of fighting in the cause of Allah to help another
Muslim. If the person is non-Muslims then at best they could have the intention to

help them but without belief in their heart it would be hard to be sincere given that
it would be a worldly help from their perspective not a spiritual one. Both of these
situations would in practice be nearly impossible to establish as fornication almost
always takes place along the lines of lust and love, and so this dream-like ideal of
someone offering their body strictly to help someone is more theoretical. So if the
other person is doing it just for traditional lust or love, then is there any difference if
they are a corrupted open sinner already or if they are innocent? If it is an innocent
person whether Muslim or non-Muslim, clearly one would be corrupting that person
and thus responsible for their sin. If they are already corrupted then perhaps this
responsibility is reduced though if they are a corrupted Muslim, one could be
leading them further towards a path of corruption away from Islam. So any
additional sin that is possible from corrupting another person in such an act raises
the question that given this is possible and there is potential for it, then does the
necessity also justify it? The concept of minimization comes in here. Clearly
corrupting other people unnecessarily would be transgressing. This topic is
interesting and requires a more analysis and discussion. Specifically, one must
analyze topics from prostitution to accidental pregnancy to short-term marriage
which was allowed in Makkan times and practiced in times of war. The number of
complications are great which is exactly why Allah eliminated it in the first place yet
in an environment where severe persecution of a sickly nature was not present.
Obligatory Acts of Worship
Similarly obligations are reduced when one is prevented generally physically
from doing an act. If one is shackled, then one can pray without ablution, without
facing kiblah and without doing the integral postures required. If the Ummah is
unwilling to stop persecution and turns a blind eye to it, or worse allows it to go on
through subtle psychological tactics in the mosque then thus, the obligation of
prayer in congregation itself can be removed. In times of war, where a clear threat
is present, one cannot need to pray until the threat is removed. Similarly if one
fears legitimately destruction or sabotage of property or any injury by attending
congregational prayer, then although the war is unseen and psychological, the one
who is under persecution certainly has a grasp of it. The members of the Ummah
has a shared responsibility to protect those persecuted but if they turn a blind eye
or do not provide protection, then one find themselves in pre-Islamic times like
those in Makkah where the believers practiced Islam in secret. Then one should
maximize congregational prayers if not able to always perform them: So fear Allah
as much as you are able and listen and obey and spend [in the way of Allah]
(64:16).
The concept that I would refer to and the profound answer here is
minimization of sins and maximization of good deeds. The essence of the Quran
was said by Umar (RA) to be the verses along those exact lines. Actually that is the
principle to live our lives by regardless of persecution. In cases of persecution, the
good deeds may be reduced and the sins may increase, yet one should strive as
hard as possible to minimize them. One must be prepared to defend their core
Islamic faith and values at all costs. Patience and even more so forbearance are
absolutely necessary to overcome the trial.

Conclusion
I provide a rational basis as best as I can therefore with these arguments. I
do not claim to have achieved perfection or certainty. There could be a better way
of fighting the specific persecutions as have been suffered. However, most scholars
who would respond with rigid dogma have never suffered extreme persecution or
would be afraid to acknowledge anything that could threaten the Wests system for
subjugating Muslims. I am qualified for the task only due to my own severe,
prolonged and extreme persecution, and do not place this as more than the ideas
and strategies of a person that though some scholars might label as a hypocrite,
open sinner, heretic or other unpleasant terms, I seek refuge with Allah, the most
Merciful from what they may perceive out of ignorance until they experience a
fraction of the abuses and assaults I have. One cannot understand necessity until
they live, breathe and experience it. Sitting in ivory towers of the elite does not
give one a perspective to understand the human condition let alone necessity. And
the scholars have failed to address or answer or even acknowledge the severe
persecution that a small percentage of people in most societies worldwide are
experiencing under the currently tyrannical rule of the Western elite and their
various political crime syndicates.
I put forth this analysis as a fresh view to at least begin an analysis on a topic
which is denied, buried or excused away wrongly in a time where it is ever relevant.
I speak for the oppressed, silenced, buried by a big international crime syndicate, a
niche that I have been tasked to sink my teeth into and fight to bring the truth and
eliminate falsehood. May Allah show the clear path, the truth and right from wrong
and not allow any misguidance to come from these analyses.