The book " UNESCO's Fabrications Against Islam " by Muhammad Abdullah Al-Samman is a critical work that addresses the accusations and biases the United Nations Educational, Scientific and Cultural Organization (UNESCO) allegedly directs against Islam and Islamic civilization. The author addresses how this organization spreads inaccurate and misleading information about Islam, particularly in its cultural and historical reports. He insists on responding to these fabrications because UNESCO is an organization associated with the United Nations, funded in part by Muslim nations, and therefore silence is not an option. Al-Samman bases his responses on historical evidence and religious texts to refute these accusations and provide a strong defense of Islam and its civilization against such attacks.
Historical Context of UNESCO's Role
UNESCO, as the United Nations Educational, Scientific and Cultural Organization, is tasked with promoting peace and security through international cooperation in education, science, and culture. However, Al-Samman argues that UNESCO, influenced by Western cultural dominance, sometimes promotes biased and unjust views about Islam and Muslim societies. His critique is based on the notion that international institutions like UNESCO often propagate Western ideologies that clash with the values and historical narratives of non-Western civilizations, particularly Islam.
The Claim that Islam is a "Fabricated Religion"
The first accusation Al-Samman addresses in his book is the claim that Islam is not an original religion but a mixture of Christian, Jewish, and pre-Islamic Arab pagan traditions. According to this allegation, Islam supposedly borrowed elements from Judaism and Christianity while retaining certain tribal pagan traditions to make the faith more rooted in local customs.
The author refutes this by asserting that Islam is an independent and original religion with a clear monotheistic message. He emphasizes that while Islam acknowledges previous religions, it presents a unique and comprehensive revelation. Al-Samman explains that Islam, as the final divine message, was sent to correct the deviations that crept into Judaism and Christianity, removing the distortions introduced by their preachers. He also clarifies that the so-called pagan customs, such as the Black Stone, are not remnants of idolatry but are part of divinely ordained rituals that Islam reinstated correctly. The Kaaba, free of idols since Prophet Ibrahim's (Abraham) time, is a significant historical monument, not a pagan relic.
Al-Samman also highlights the inconsistency among Christian missionaries and Orientalists who deny Islam’s originality but differ vastly in their claims about its sources, which, according to him, shows that their allegations are baseless.
The Claim that Islam Oppresses Women
UNESCO claims that Islam oppresses women, portraying them as inferior to men and deprived of their rights. Al-Samman counters this by illustrating how other religions have historically marginalized women, while Islam dignifies and protects them. He references the Quran and Hadith, which accord women a high status in society.
He also demonstrates that Muslim women enjoyed rights not available to women in other civilizations at that time, such as the right to education, inheritance, and work. Al-Samman cites examples of influential Muslim women, such as Khadija bint Khuwaylid and Aisha bint Abu Bakr, to illustrate their significant roles in Islamic society.
He also explains that divorce in Islam is a right and that Islam pioneered in recognizing the human need for separation without imposing undue hardship or restriction.
The Claim that Islam Oppresses Non-Muslims
UNESCO alleges that Islam treats non-Muslims (Ahl al-Dhimma) unfairly and keeps them in a degraded state, using the jizya (a tax imposed on non-Muslims) as an example. Critics argue that the jizya is burdensome and reduces the income of non-Muslims. Al-Samman responds by saying that the critics' ignorance and prejudice prevent them from understanding that the jizya is proportionate to an individual’s financial situation and is only levied on able-bodied men capable of fighting. Exemptions include women, children, the elderly, the infirm, monks, and the poor.
He emphasizes that the payment of jizya guarantees the protection of life and property, and once it is paid, neither the Imam nor Muslims have the right to seize the dhimmis' property or enslave them. Furthermore, non-Muslim poor are not only exempt from jizya but are also entitled to stipends from the Islamic treasury (Bayt al-Mal). If a dhimmi dies owing jizya, the debt is not collected from his estate, nor are his heirs held responsible.
Despite all the tolerance derived from Islamic Sharia, Al-Samman is amazed that Orientalists consider this burdensome for the Dhimmis.
He also mentions that Islamic history records Muslim scholars defending the rights of non-Muslims in a way unparalleled by other legal systems.
The Claim that Islamic Law is Borrowed
UNESCO asserts that Islamic law (Sharia) is not original and that Muslims borrowed much of their administrative and judicial systems from the laws of conquered territories, such as Roman and Byzantine laws. Al-Samman criticizes these claims, explaining that the primary sources of Islamic law are the Quran and Sunnah, and most legal rulings were derived by scholars through their study of these sources.
The Orientalists did not stop at accusing Islam of being a modified version of Christianity, Judaism, or Buddhism. Al-Samman describes such an accusation as one that could collapse at any time, so they went further in fabricating secondary accusations without taking the effort to research the true nature of Islamic jurisprudence.
The audacity of these accusations extends to questioning the authenticity of the Sunnah (the sayings and actions of the Prophet Muhammad), claiming it was merely a portrayal crafted by the companions to make the Prophet Muhammad (peace and blessings be upon him) a model to be followed. Al-Samman describes these allegations as a baseless and desperate attempt to diminish the Prophet’s unique character. He refutes this by citing Quranic verses that affirm the Prophet’s exemplary nature, such as “And indeed, you are of a great moral character” (Surah Al-Qalam: 4) and “Whoever obeys the Messenger has obeyed Allah” (Surah An-Nisa: 80).
Fabricated and Baseless Accusations
UNESCO further accuses Islam of discouraging scientific advancement and describes Islamic civilization as "stagnant." Al-Samman rebuts these claims by highlighting how Islam was one of the first religions to encourage scientific inquiry. He references numerous Muslim scholars who made significant contributions to various fields.
Some Orientalists go further, claiming that many Islamic rituals are burdensome, such as fasting, which they describe as a form of deprivation and restriction of human freedom. This, despite evidence proving that fasting is a form of physical, psychological, and moral discipline, with benefits that primarily affect the individual before benefiting society. Meanwhile, they themselves fast in various ways for their own physical health.
Similarly, he addresses criticism of Islamic legal punishments and them describing the punishment for theft as barbaric, ignoring the fact that Islamic punishments have conditions and pillars, and if there is doubt about any of these pillars, the punishment is dropped and not implemented.
Al-Samman clarifies that all these claims are nothing more than a superficial grasp of issues, enveloped in a halo of extreme exaggeration, devoid of the integrity of detailed research. These details would expose their ill intentions and hinder their efforts to distort Islam.
Moreover, he describes how deeply rooted hatred fills the hearts of these foreign Orientalists, motivating them to launch foolish and repeated accusations, passed on blindly. Despite their efforts, Islam, as a "way of life," is a solid, well-constructed structure that remains unshaken, even if they were to hurl all the stones in the world at it.
Final Thoughts...
With a sharp tone, Al-Samman concludes by emphasizing that ignorance does not excuse one from responsibility, and that UNESCO bears the burden of these accusations. He also admits that while no one has authority over another’s beliefs, critics have no right to judge Islam from their own biased perspectives. Finally, Al-Samman argues that Islam remains in a defensive position against ongoing attacks, while the critics have all the tools of offense at their disposal.
