Al-Jasser: There is no cruelty or harshness within the legitimate boundaries, but rather mercy for all

Dr. Mutlaq Jasir Al-Jasir defined doubts (shubuhat) as fabrications and distortions of facts, where falsehood is presented in the guise of truth to deceive people. He discussed the motivations behind these doubts, the distinction between a doubt and obsessive thoughts (waswas), and addressed the treatment of doubts raised regarding jurisprudential rulings. He emphasized that the implementation of prescribed punishments (hudud) is not an act of cruelty or harshness, but rather the ultimate mercy for both the individual and society.

Here is the text of the interview:

What are doubts in Islam, and how can we distinguish them from others?

A doubt is the confusion of truth with falsehood. Doubts are fabrications and distortions of facts, where falsehood is dressed in the clothing of truth to deceive people.

What are the motivations that lead to falling into doubts?

There are many motivations for doubts. One is the blindness to admiration for the dominant lifestyle of the world in this era, which is expressed as progress and development. This is the Western lifestyle and Western culture, which has clearly extended its dominance over the world. This is not limited to the Arab and Islamic world; we find the Arab, Indian, and Chinese youth all wearing Western clothing, while we do not find the Western youth wearing Arab, Indian, or Chinese attire. Another motivation is the rebellious tendency in the hearts of some people against ordinary circumstances, commands, and prohibitions. We also find that psychological motivations appeal to promoters of doubts, regardless of their methods, to appear as rationalists and proponents of thought and enlightenment, exaggerating greatly in their attempts to prove this. Furthermore, desires and lusts are motivations for doubts, as lusts are a gateway to doubts. Faith increases and decreases; it increases with obedience and decreases with sin. The more a person persists in sins, the less faith remains in their heart.

What is the difference between obsessive thoughts (waswas) and doubts?

There is a difference between obsessive thoughts and doubts, which is evident in two matters: First, the person plagued by obsessive thoughts is not desirous of the thoughts that come to him, unlike the person with doubts. Second, the person with obsessive thoughts, even if answered regarding his doubt, will generally not abandon his obsession. In contrast, the skeptic, upon knowing the answer to his doubt and being convinced by it, will cease his hesitation, his chest will expand, and the thoughts will depart from him if he is fair-minded.

How do we treat doubts raised regarding Islamic jurisprudence?

This involves several steps. The first step is to deconstruct the doubt and analyze its parts. This step involves breaking down the doubt into its components, meaning explaining its three parts: a minor premise, a major premise, and a conclusion. For example, the doubt that Islam is unjust because it does not establish equality between men and women. The second step is to clarify generalizations. Vague expressions are a foundation of doubts; these are statements through which incorrect concepts are conveyed. The correct stance is neither to accept nor reject such statements absolutely, but rather to demand details and remove ambiguity so that truth and falsehood do not become mixed. The third step is to consider the semantic evolution of words. The fourth step is to recall the historical context. This means that if you encounter a doubt concerning criticism of a phrase found in a religious text, you must ensure that there is no misunderstanding due to the semantic evolution of the word. Some words once indicated a certain meaning but now indicate a different meaning in people’s minds. There is also the step of verifying the authenticity of the narration and requesting correct evidence.

Some raise the doubt that Shariah-prescribed punishments are cruel to humans. What do you say?

Those who claim this doubt—that Islam is a religion of cruelty and injustice, and that its penalties and prescribed punishments are brutal and harsh—I say this statement is incorrect. Shariah-prescribed punishments are the ultimate mercy for the individual and society. Judging prescribed punishments as harsh is an inaccurate judgment; it is a superficial judgment that looks at the matter from only one perspective. However, if you take a comprehensive view, examining the interests of both society and the individual, you will not judge them as harsh.

What is the wisdom behind these Shariah-prescribed punishments?

We will not be able to understand this wisdom and its reality correctly until we understand the five necessities of life that all religions came to preserve, without which human life cannot continue: religion, life, intellect, lineage/progeny, and wealth. Religion is protected by the punishment for apostasy; life is protected by the punishment for retaliation (qisas); intellect is protected by the punishment for drinking alcohol; lineage and honor are protected by the punishments for adultery and false accusation; and wealth is protected by the punishment for theft. Societies will not be sound unless they preserve these five necessities, which Islam has given great attention to.

When is the implementation of a prescribed punishment dropped for a person who commits a crime carrying such a punishment?

There is a significant distance between committing the sin and imposing the punishment, and a wide valley stands before the implementation of the prescribed punishment on a person. Many fall into this valley, meaning the prescribed punishment is not implemented on them. If a person is forced into committing the sin, the prescribed punishment is not implemented on him. There is no prescribed punishment for one who is ignorant of it. If one commits the sin warranting a prescribed punishment secretly, he is commanded to repent and not expose himself. Furthermore, the difficulty of proving the sin warranting a prescribed punishment is not easy. One who reflects on the hadiths and narrations regarding prescribed punishments will be certain that the Shariah does not yearn for the implementation of the prescribed punishment as much as it yearns to close the doors to sins. Evidence for this is abundant, including turning away from the confessor of a sin warranting a prescribed punishment, explicit rejection beyond mere turning away, instilling doubt, expelling confessors, not forcing confession, and rejecting any confession obtained under coercion.

Aisha (may Allah be pleased with her) reported that the Messenger of Allah (peace and blessings be upon him) said: “Avert the prescribed punishments from Muslims as much as you can. If there is a way out for him, let him go free. Indeed, it is better for the Imam to err in pardon than to err in punishment.”

What is the objective of implementing prescribed punishments?

The purpose is to protect society from vices, deter those whose souls entice them to commit evils, and reform and educate the person subject to the punishment. The intent is not to kill their personality, humiliate them, or belittle them. Therefore, the person subject to the punishment receives a form of respect and solace after the punishment is carried out, manifested in considering the punishment as an expiation for him, which brings him peace and comfort. There is also supplication for forgiveness for him, as in the hadith of Ma’iz, and the prohibition of invoking curse upon him, prohibiting cursing him, taunting him, and praying over him after his death.

What is your advice after clarifying and deconstructing the doubts raised regarding jurisprudential rulings?

I advise intensifying scientific research related to doubts and their answers. I also advise tracking the words of Islam’s enemies regarding Islam, attempting to categorize and study them to enable effective responses. It is necessary to simplify religious sciences for the general public and clarify the issues raised about them, so that people develop intellectual immunity that protects them from being influenced by them. I also advise benefiting from the methodology of scientific modeling in religious research.