Editorial by Falah Shams:

The word “Sharia” has recently made its way into Webster’s dictionary. The dictionary entry reads as follows: sha·ria noun, often capitalized: the religious laws based on the Koran that Muslims follow.

It also describes the first use of this word in 1855. Although that may be true in the West, this word has been used for centuries in other parts of the world. As terms implemented by Western orientalists have evolved to better reflect their original languages (e.g., Koran to Qur’an, Peking to Beijing, Moslem to Muslim, etc.), we have transliterated the Arabic term as shari‘ah to more closely conform to its original form in Arabic.

In Eastern literature the word shari‘ah is not exclusively used for the religious laws of Muslims. The laws of Moses (as) are referred in every day discussions as the shari‘ah of Moses (as). Different faiths have their own religious laws and regulations for their conduct and each one is referred to as their shari‘ah .

The word shari‘ah has a different connotation in the West since the pundits and Islamic experts have started to use the term to explain the behavior of Middle Eastern terrorists.  That is the reason why Webster’s has exclusively denied it in reference to Muslim religious laws.

The Old Testament has Ten Commandments as well as many other regulations and laws about dealing with enemies, social conduct and treatment of women and slaves. It is the shari‘ah of Moses (as) and Jews abide by it. In the same way, Islam has regulations and laws which are described in the Holy Qur’an and they are referred to as the Islamic Shari‘ah.  Shari‘ah simply refers to religious laws and can be associated with any religion. Generally, any religion that has a revealed book has its own shari‘ah.

The Western media has been targeting Islamic Shari‘ah and criticizing many portions of it, especially the portions dealing with women and enemy combatants.

It would be appropriate if the criticism of Islamic Shari‘ah was done in comparison with the shari‘ah of other religions.  Should any religious law in Islam be considered inappropriate in anyone’s opinion, they are welcome to oer a better replacement from their own shari‘ah. If a Jew or a Christian is having this discussion, s/he should propose how we should adopt the shari‘ah described in the Bible and provide the comparison. If the Holy Qur’an describes, for example, the rules about treatment of women, what does the Bible’s shari‘ah offer? Hindus can oer explanations from their shari‘ah as documented in the Vedas. The only other option is that the person criticizing should introduce a new shari‘ah of his or her own, and present it as such.

The fact is that in every area of religious laws, Islamic Shari‘ah presents a more practical, logical, and natural option than we find in any other shari‘ah of any other religion. This is our challenge and we are ready to discuss and debate it. Criticizing another’s Faith without offering a better alternative from one’s own is merely a supercial attempt at arousing animosity.  Over time this folly is exposed for the ignorance it is.

We have presented many different views on the shari‘ah of Islam as well as the shari‘ah of other religions. Hopefully, it will give insight to the readers and a better debate will take place when dealing with the Shari‘ah.

Read any of the thirteen articles online.