Sharia! What it is and what it is not?By Dr. Aslam Abdullah
In the US, with each passing day, the debate about Shariah is getting complicated. There are those who perceive Shariah as a threat to the US constitution and then there are those who view Shariah as a way of life lived according to principles promoted and protected by the US constitution. For some, it is the ideology of enemies and for others, it is a style of life of patriots. Some say that Shariah is totalitarian, demonic, authoritarian, and militaristic, others say that it is humane, compassionate, divine and peaceful. Some say that less than one percent Muslims of the US population wants to impose Shariah and others ask is the democracy in America so fragile that it would allow a minority to impose over the majority and they point out that over the years, the Christian evangelical community, much larger than the Muslim community, has not succeeded in putting prayers in schools. They ask; how can less than a percent of Muslims who are not unanimous on the definition of Shariah would ever achieve the task their opponents assign to them?
Those opposed to Shariah say that it is interchangeable with the concept of
The opponents say that Shariah deprives people of free choice, the proponents argue otherwise saying that it protects freedom.
The opponents say that Shariah does not give the governed a right to make law on their own. The proponents say that Shariah exhorts its followers to make laws to secure the interests of all- without giving in to any biases and discrimination.
The opponents say that Shariah is opposed to democracy; the supporters say that it promotes an open society with full respect to the will of people.
The opponents say that Shariah would endanger individual liberty; the supporters say that it strengthens liberty, freedom of expression, economic independence and equality before the law.
The opponents say that Shariah espouses violence and the supporters say that Shariah is non-violent. The opponents say that Shariah seeks to regulate all aspects of behavior in life; the supporters argue that it erases the dichotomy that exists in the behavior of people- in their various aspects of life.
The opponents say that laws based on Shariah would result in chopping off hands and stoning to death of those who are considered sexual deviants, the supporters say that it gives freedom to lawmakers to make laws based on the needs of people.
The opponents say that Shariah strangulates free scientific inquiry while the supporters say that Shariah is the main force and source of scientific inquiry.
The situation becomes even more complicated when some sections of law enforcement agencies put their weight in favor of the opponents of Shariah agreeing with many of their claims. For the supporters of Shariah, it serves as an indication that the administration is biased towards them.
In the last decade alone, those who are opposed to Shariah have spent more than 42 million dollars to drive their point home and those who support it are working hard to make their perspective known to whomever they may reach. What will be the outcome of the debate? Whose opinions will the nation listen to in the end and authenticate?
Similar vitriolic and scathing criticisms were made against Catholics, Jews and Mormons in the past. The Mormons, for instance, were declared the enemies of the state in the state of Missouri by governor Lilburn Boggs and an order was issued that they must be exterminated, an order that was repelled on in 1976. Until 1940, regular demonstrations were organized by popular radio talk show hosts in New York against Jews demanding that they should be sent back in leaking boats to places they came from. Yet, today, in the 112th Congress, some 15 Mormons, 39 Jews and over 156 Catholics are serving in Congress.
Will the anti-Shariah movement
Today, America has a strong interfaith community that is intolerant of bigotry, racism and negative propaganda against any religion. Today, the internet has become the never-sleeping eyes of the people who can watch every incident of discrimination. Today America has become part of a global community where the interests of all are interlinked.
At present America learns about the debate on the Shariah through discussions going on in places of religious worship, legislative assemblies where some anti-Shariah bills have either been passed, rejected or under consideration, media, the internet, schools, and colleges, public debates and individual or group statements issued by opposing groups.
Easily accessible data on the internet does not help in developing a clearer understanding of Shariah. Islamic sites, in general, do not explain in great details what Shariah is and the opponents of Shariah do not explain how does Shariah endanger the US constitution? The irony is that the entire Shariah debate is being viewed in the context of 9/11, the day the country was attacked by the Al-Qaeda members fuelling fears of Muslims and Islam without realizing that Shariah has been in existence since time immemorial.
Objective non-Muslim Americans want to understand what Shariah is all about and in what manner does it relate to them and Muslims want to know how should they explain it to people including those who are hostile to Islam and Muslims.
None of them finds satisfying answers from those who are leading their initiative in either direction.
A search on popular Islamic sites on the net reveals that the answers to these questions are not easily found. Among the sites defining Islam, the Islamic Fiqh Council of North America has only one article on Shariah, Islamicity has about 15 articles, Muslim Public Affairs Council (MPAC), Council on American Islamic Relations (CAIR), Islamic Circle of North America (ICNA), Islamic Society of North America (ISNA), and the American Muslim Jurist Assembly (AMJA) have a few research articles. The Sound Vision has recently launched a Sharia101.org website to explain Shariah and the ICNA has plans to expand its Shariah explained
Muslim American Scholars' Opinions
Muslim Americans whose opinions are available on the web are Dr. Maher Hathout, senior advisor of the Muslim Public Affairs Council, Imam Mohammad Majid, President of ISNA, Dr. Muzammil Siddiqi, President of the IFCN, Dr. Sherman Jackson, Professor of Islamic studies at USC, Malik Mujahid, founder of Sharia 101 project, Shaykh Mokhtar Maghraoui a foundation scholar for Al-Madina Institute, Dr. Ahmadullah Siddiqi, Professor Media Studies at the University of Illinois, Macomb, Imam Mohamed Abdul Aziz of Salam Islamic Center in Sacramento and Dr. Nejatullah Siddiqi, a renowned world
Dr. Muzammil Siddiqi, explains Shariah in a video of Why Islam.org as a path, a way of life shown to us by Allah and his Prophets. "Shariah is given by God and it is now law. The sources of Shariah are the Qur'an and the Sunnah (teachings and life of Prophet Muhammad) from where the laws are derived," he explains.
Dr. Maher Hathout outlines the five principles upon which Shariah is based: preservation of life; preservation and freedom of religion; preservation of mind and intellect, including freedom of conscience and thought; preservation of lineage and family; preservation of ownership.
Imam Mohamed Magid defines Shariah no different than the above. He, however, adds that it is "Islamic law that is based on the Holy Qur'an and the teaching of the Prophet Muhammad and that Shariah governs the practice of Muslims in Islam. This includes how to pray, when to fast, how to conduct a marriage, death and burial rituals and other aspects of Muslim life."
Dr. Sherman Jackson says, "At the most basic level, Shariah is the Muslim universe of ideals. It is the result of their collective effort to understand and apply the Qur'an and supplementary teachings of the Prophet Muhammad (called Sunna) in order to earn God's pleasure and secure human welfare in this life and attain human salvation in the life to come. While the Qur'an and Sunna are transcendent and unchangeable, Shariah itself is the negotiated result of competing interpretations. In fact, most Muslims tend to speak not of Shariah but of
Dr. Nejatullah Siddiqi devoted an entire book on the Objectives of Shariah (Maqasid Shariah). He did not agree with those writers who insist on five categories of objectives mentioned by al-Ghazali, claiming that many other objectives come under them in one way or another. He suggested more objectives to be added beside and beyond the five mentioned above, such as honor and dignity of humankind, basic freedom, justice and equity, poverty alleviation, sustenance for all, social equality, bridging gap between the rich and the poor, peace and security, preservation of the system, and cooperation at the world level. He supports his stand by various verses of the Qur'an and the sayings of the Prophet especially in dealing with the non-Muslims,
Dr. Siddiqi surveyed the history of the idea of Shariah objectives. For him, the concept of Shariah objectives has existed from the very beginning of Islamic history. But it was al-Juwayni (d. 478/1085) who, first used the term, from whom his disciple al-Ghazali (d. 505/1111) took it and divided it into five categories: Protection of religion, life, reason, progeny, and property. Ibn Taymiyah (d. 728H/1328) introduced protection of dignity in place of progeny. He also argued that objectives should not be limited to the protection from
Imam Mohamed Abdul Azeez, the religious leader of the Salam Islamic Center in Sacramento CA.
Malik Mujahid on his Shariah 101 website says, "to understand Shariah is to understand Islam. Criminalizing Shariah will criminalize the practice of Islam in America. Shariah is in some ways similar to the Jewish Halacha law or Catholic Canon Law, with similar historic roots but far less complex. Unlike Jewish Halacha law, which is practiced in Jewish American courts called Beth Din, there is no Muslim court system in the United States, nor is the Muslim community demanding this. Shariah is neither one nor static. Shariah is not one monolithic body or a codified book of a comprehensive law. Shariah is based on the Qur'an and the teachings of Prophet Muhammad, but not all of Shariah is God's word. A good part of Shariah is made up of human contributions. There are literally hundreds and thousands of books written in the last 1,400 years, in multiple languages in places as diverse as Timbuktu in Africa
Dr. Ahmadullah Siddiqi explains, that "it is the guidance God has provided human beings through his prophets to conduct their daily lives. From Adam to Noah, Jesus, Moses, and Muhammad (Peace be upon all of them), all established a Shariah for their people. Praying five times a day, fasting in Ramadan, giving charity,
Why Islam.org explains Shariah in the following words: ""Shariah is an integral part of Islam. It is often defined as 'Islamic law', causing one to assume that it consists mostly of criminal rulings and penalties. However, Shariah encompasses much more than the conventional understanding of the law. While Shariah provides the legal framework for the foundation and functioning of a society, it also details moral, ethical, social and political codes of conduct for Muslims at an individual and collective level."
Abed Awad, a New Jersey-based attorney and an expert on Shariah who regularly handles cases that involve Islamic law in the US in as well as a member of the adjunct faculties at Rutgers Law School and Pace Law School wrote:
"Shariah is more than simply "law" in the prescriptive sense. It is also a methodology through which a jurist engages the religious texts to ascertain the divine will. As a jurist-made law, the outcome of this process of ascertaining divine will is called
After the two primary sources of Islamic law, the Qur'an and the Sunna, the two main secondary sources of Islamic law are: (1) ijma (consensus of the scholars and jurists, and sometimes the entire community), and (2)
Wajahat Ali, a commentator and a US-based attorney writing in Huffington post said:
á Shariah is not static. Its interpretations and applications have changed and continue to change over time.
á There is no one thing called Shariah. A variety of Muslim communities exist, and each understands Sharia in its own way. No official document, such as the Ten Commandments encapsulates Shariah. It is the ideal law of God as interpreted by Muslim scholars over centuries aimed toward justice, fairness and mercy.
á Shariah is overwhelmingly concerned with the personal religious observance such as prayer and fasting, and not with national laws.
"The Shari'a is not restricted to the penal code; in our typology and classification, it is an element, a part of a global path, methodology and philosophy of life. To consider one element out of the context which gives it meaning is not only unfair but methodologically incorrect. The teachings of the Qur'an and the Sunna give shape to a complete way of life and this is, in fact, the Shari'a we are commanded to follow: from performing daily Prayers to defending social justice, from studying to smiling, from respecting nature to helping an animal."
One interesting definition was offered on the website Jadaliyya.com where Maya Mikdashi defines Shariah as the following: "So what is Shariah? It is, in its most bland definition, the moral cosmology that is meant to saturate and legislate shared life in Muslim communities. In the Lebanese state, the Shariah is the Muslim personal
Among some of the most influential Muslim scholars of the previous century, Syed Abul Ala Mawdudi in his book Let us be Muslims defining what is ' Shari'ah' says: "Now I shall tell you what Shari'ah is. The meaning of Sharia is the mode and path. When you have acknowledged God as your sovereign and accepted His servitude and have also admitted that the Messenger is the tangible ruler holding authority on His behalf and that the Book has been sent by Him, it will mean you have entered Deen (way of life). After this, the mode in which you have to serve God and the path you have to traverse in order to obey Him is called Shari'ah. This mode and
Sayyid Qutb in his Milestone writes: "By 'the Shari'ah of God' is meant everything legislated by God for ordering man's life; it includes the principles of belief, principles of administration and justice, principles of morality and human relationships, and principles of knowledge."
The Shari'ah includes the Islamic beliefs and concepts and their implications concerning the attributes of God, the nature of life, what is apparent and what is hidden in it, the nature of man, and the interrelationships among these. Similarly, it includes political, social and economic affairs and their principles, with the intent, that they reflect complete submission to God alone. It also includes legal matters (this is what today is referred to as the 'Shari'ah', while the true meaning of the 'Shari'ah in Islam is entirely different). It deals with the morals, manners, values, and standards of the society, according to which persons, actions and events are measured. It also deals with all aspects of knowledge and principles of art and science. In all these guidance from God is needed, just as it is needed in legal matters."
Khurram Murad, prominent scholars of the Jamat Islami, Pakistan in his Shari'ah - The Way to God explains "In its fullest sense, the Shariah is therefore virtually synonymous, and can be used interchangeably, with the word Din, which can only inadequately be translated as 'religion'. Din literally means 'way of life', 'submission', 'following' or the 'Way'. Though the word Shari'ah in its various derivative forms is found in five places in the Qur'an, its extensive use only came into vogue much later; for the words, Islam and Din were more commonly employed to express the same meaning in the early days of Islam. The Shariah includes both faith and practice. It embraces worship, individual attitude, and conduct as well as social norms and laws, whether political, economic, familial, criminal or civil. It may also sometimes be used to imply, in a more restricted sense, do's and
Yusuf al-Qaradawi in The Lawful and the Unlawful in Islam writes, "Finally, when mankind had reached the stage of intellectual maturity and was ready to receive the last message from Allah Subhanahu
Shariah in Secular Literature
In secular literature, the Encyclopedia of Britannica defines Shariah as the fundamental religious concept of Islam, namely its law, systematized during the 2nd and 3rd centuries of the Muslim era (8th-9th centuries CE). Total and unqualified submission to the will of Allah (God) is the fundamental tenet of Islam: Islamic law is, therefore, the expression of Allah's command for Muslim society and, in the application, constitutes a system of duties that are incumbent upon a Muslim by virtue of his religious belief. Known as the Shariah (literally, "the path leading to the watering place"), the law constitutes a divinely ordained path of conduct that guides every aspect of life.
The New York based Council on Foreign Relations defines Shariah as a guide in all aspects of Muslim life, including daily routines, familial and religious obligations, and financial dealings. It is derived primarily from the Qur'an and the Sunna--the sayings, practices, and teachings of the Prophet Mohammed. Precedents and analogy applied by Muslim scholars are used to address new issues. The consensus of the Muslim community also plays a role in defining this theological manual."
"Shariah developed several hundred years after the Prophet Mohammed's death in 632 CE as the Islamic empire expanded to the edge of North Africa in the West and to China in the East. Since the Prophet Mohammed was considered the most pious of all believers, his life and ways became a model for all other Muslims and were collected by scholars in what is known as the hadith. As each locality tried to reconcile local customs and Islam, hadith literature grew and developed into distinct schools of Islamic thought: the Sunni schools, Hanbali, Maliki, Shafi'i, Hanafi; and the Shiite school, Ja'fari. Named after the scholars that inspired them, they differ in the weight each applies to the sources from which Shariah is derived, the Qur'an, hadith, Islamic scholars, and consensus of the community. The Hanbali school, known for following the most Orthodox form of Islam, is embraced in Saudi Arabia and by the Taliban. The Hanafi school, known for being the most liberal and the most focused on reason and analogy is dominant among Sunnis in Central Asia, Egypt, Pakistan, India, China, Turkey, the Balkans, and the Caucasus. The Maliki school is dominant in North Africa and the Shafi'i school in Indonesia, Malaysia, Brunei Darussalam, and Yemen. Shia Muslims follow the Ja'fari school, most notably in Shia-dominated Iran. The distinctions have more impact on the legal systems in each country, however, than on individual Muslims, as many do not adhere to one school in their personal lives."
The popular web Wikipedia writes:
"Shariah, in its strictest definition, is a divine law, as expressed in the Qur'an and Muhammad's example (often called the Sunnah). As such, it
Critics of Shariah
The critics of Shariah view Shariah a threat to America, its existence and its moral and constitutional fabric. The Threat is Shariah, published by the Center for Security Policy says: "These enemies adhere to an all-encompassing Islamic political-military-legal doctrine known as Shariah. It obliges them to engage in jihad to achieve the triumph of Islam worldwide through the establishment of a global Islamic state governed exclusively by Shariah, under a restored caliphate. The good news is that millions of Muslims around the world - including many in America - do not follow the directives of Shariah, let alone engage in jihad. The bad news is that this reality reflects the fact that the imposition of strict Shariah doctrine is at different stages across
In fact, for especially the Sunni and with regard to non-Muslims, there is ultimately but one Shariah. It is totalitarian in character, incompatible with our Constitution and a threat to freedom here and around the world. Shariah's adherents are making a determined, sustained, and well-financed effort to impose it on all Muslims and non-Muslims, alike.
Defining the Shariah, the center says The Arabic word "Shariah," according to one modern English-language student textbook on Islam, "literally means a straight path (Qur'an 45:18) or an endless supply of water. It is the term used to describe the rules of the lifestyle (Deen) ordained for us by Allah. In more practical terms, Shariah includes all the do's and
In other words, Shariah is held by mainstream Islamic authorities - not to be confused with "radical," "extremist" or "political" elements said to operate on the fringes of Islam - to be the perfect expression of divine will and justice and thus are the supreme law that must comprehensively govern all aspects of Muslims' lives, irrespective of when or where they live. Shariah is characterized as a "complete way of life" (social, cultural, military, religious, and political), governed from cradle to grave by Islamic law. While many, many millions of Muslims around the world do not practice their faith in a manner consistent with Shariah, as this chapter makes clear, those that do have grounds for arguing that their version of Islam is the authoritative one. And those who claim that there is no single Shariah - a narrative that has recently emerged from representatives of Muslim- and Arab-American groups and their apologists - are either ignorant of the facts about Shariah discussed below or deliberately dissembling There are four sources for Sharia that make it authoritative: the Qur'an, the Sunna,
Newt Gingrich, the former speaker, summarized the feelings of the critics of Shariah when he said in a speech published in the New York Times: "I believe Shariah is a mortal threat to the survival of freedom in the United States and in the world, as we know it,"
Qur'anic Definition of Shariah
Obviously, there is a lack of consensus among Muslims about what Shariah is. Some define it stagnant,
The irony is that those defending the Shariah are still struggling to work out a common definition of the word and concepts associated with it. The internal debate among Muslims is missing. Everyone claims to have found a definite answer and everyone is controlled by that. How will a bystander know what is right and what is not, and whom to believe and whom not to?
The word Shariah is part of Islamic vocabulary primarily because it appeared in the divine scripture: the Qur'an, the main source of Muslim identity, as without the Qur'an, hadith and
Linguistically, Shariah is equivalent to the Arabic word
The Qur'an in Surah 42 verse 13 and 14 says:
"In matters of faith, He has ordained for you that which He had enjoined upon Noah - and
And [as for the followers of earlier revelation,] they broke up their unity, out of mutual jealousy, only after they had come to know [the truth]. And had it not been for a decree that had already gone forth from thy Sustainer, [postponing all decision] until a term set [by Him], all would indeed have been decided between them [from the outset]. As it is, behold, they who have inherited their divine writ from those who preceded them are [now] in grave doubt, amounting to suspicion, about what it portends.
Thus, these verses explain at length stating that like His Laws, which operate in the outer universe, God has devised Laws for humanity. Since the beginning, these Laws have been conveyed through Anbia (prophets and messengers) by Wahi (revelation).
Thus the Qur'an explains that the source of Shariah is the divine Himself, because He is the only continuous source of guidance to all regardless of their background. Throughout human history, it has been consistent, as God does not confuse different generations of human beings by giving them different messages.
The Shariah is revealed through prophets, chosen by Him, to human beings. It is not acquired on the basis of trials and errors and experimentations. It is not based on the whims of and wills of human beings. It is based on the unchangeable divine guidance and its purpose is to ensure preservation and perpetuation of the unity of humanity. In other words, when it comes to securing the interests and future of humanity, it is the guidance of God, that should be considered supreme, as human beings with all their divisions and baggage will not be able to develop a system that would ensure the interest of each and every human being.
Explaining these ideas further, the same
Is it that they [who care for no more than this world] believe in forces supposed to have a share in God's divinity, which enjoins upon them as a moral law something that God has never allowed? Now were it not for [God's] decree on the final judgment, all would indeed have been decided between them [in this world]: but,
In other words, the path that these people have adopted for themselves, has not been ordained by the Almighty. They have made other entities (their religious leaders) partners of God. They devise different ways for them. The Deen (the way of life), which these entities promote, has not been confirmed by the Divine guidance.
Thus the divisions that human beings have created on the basis of their cultural, social, political and economic interests are not confirmed by the divine guidance and go against the logic of unity of humanity. Those who commit these acts are in fact causing great sufferings for them.
The Sura 5 verse 48 states:
And unto thee [O Prophet]
In this verse, the principle of the continuity of the divine message to all the prophets is repeated with the acknowledgment that differences of opinions would continue to exist as people would always act on the basis of their ethnic, cultural or even religious interests without identifying with the larger interests of humanity. The Qur'an affirms the principle of freedom in making a choice. It reminds human through the Prophet that God sent them a Book based on truth. The book confirms and subsumes the true teachings of the earlier Books. People should judge
The continuity of the divine message is reiterated again in
And, finally, [O Muhammad,] We have set
From a Qur'anic perspective, Shariah is the ultimate divine guidance given to humanity to find its identity and purpose in life. It comprises of broad principles and some specific rules that deal with the unity of humanity, freedom of choice, acceptance of differences and assuming moral responsibility for one's action. Its message to humanity is that you are one and its message to Muslims, specifically, is that you should work towards achieving the unity by ensuring that life is preserved, the freedom of religion is protected, the intellect is not suppressed, the progeny is protected and the labor is rewarded.
Shariah is life-affirming and life-preserving. Shariah is
Sharia acknowledges the differences in human understanding and behavior and gives full freedom to people to organize their lives accordingly. It respects freedom, liberty, and the right to choose one's lifestyle.
Shariah should not be equated with the methods for achieving its goals. The prayers, the fasting, the charity, the pilgrimage, the marriage, the divorce, the inheritance, the childbearing and rearing, the education, the medicine, the food, the exploration, the utilization and distribution of resources are methods prescribed to achieve the inner and outer peace that is ultimately the goal of Shariah. Thus, anyone attacking the Shariah wants to deprive Muslims to practice their faith to secure a better world for them and others.
Human beings throughout their history have formulated laws and rules in different cultures and societies to preserve their collective interests. For almost 5,000 years, the world believed in the institution of slavery and formulated laws accordingly. Then in 1948, the United Nations decided to adopt its human rights charter and countries after countries including Muslim majority countries changed many of the laws that were on their books.
The argument based on Shariah guidance is that when feeling accountable to a higher, neutral and objective authority, i.e. God, Almighty and when they view His creation as equal without discriminating among them, the laws they would adopt would benefit all human beings.
Shariah advises Muslims to develop laws and implement them effectively keeping in mind the interests of all human beings and not just the interests of
For instance, the Shariah declares that God has bestowed the dignity of human beings. Thus the responsibility of all those who claim to be guided by Shariah must ensure that practices, customs, ideologies, and laws that deny dignity to human beings must be eliminated. According to Shariah,
Nowhere does the Shariah as defined in the Qur'an demands Muslims to convert people to their way of thinking. Nowhere does it say that if people reject their ideas, they should be confronted violently.
Shariah promotes freedom of expression to those who accept it and those who reject it, a cardinal principle secured in the US constitution.
The First Amendment of the US Constitution states clearly that "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances."
All those who have launched the crusade to deprive Muslims of their right to live according to the divine guidance are violating their pledge of allegiance to the constitution. They are the ones who are posing the greatest threat to the country and they are the ones who need to be reminded that Shariah protects all that is protected by the US constitution.
They are inconsistent in their thinking. On the one hand, they want this freedom to be extended to Jews, Catholics, Mormons, Protestants, Hindus, Buddhists and atheists, while on the other they want only Muslims to be deprived of this freedom. They do not want Muslims to live their lives according to their belief system.
Their agenda is neither logical nor constitutional. They are acting like a hate-mongering group who on the basis of their own insecurities and fear want to deprive a viable and vibrant section of American society to express its identity. If they have taken such a stand against Muslims, today, there is no guaranteed that they would not repeat the same inconsistencies against others, tomorrow. Through their action, they are tearing down the foundation of this country and human civilization.
However, this should not absolve Muslims from accepting the responsibility to differentiate between laws emerged consequent to human understanding known as
The increased interaction among human beings, the development of, and growth of our world on the basis of scientific methodology and the shrinking of cultural and social differences have forced all of us to examine our own understanding of the divine message in a global and wider context. This does not mean that the divine words have changed, it means our horizon has broadened and our understanding of our world has expanded and the divine guidance is revealing itself in a new context for us. Shariah reminds us of this ultimate reality and the Qur'an says in Surah 41:53:
"We will show them our Signs in the (furthest) regions (of the earth), and in their own souls until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord does witness all things?" (Qur'an 41:53)
In other words, God, the Creator and the Master of the universe will continue creating circumstances in which people will see the signs and visible impact of the divine guidance so much so that it will become clear to them that whatever the divine revelation had told them was based on truth. It is up to those who believe in the divine guidance to understand their changing circumstances and situations and then view them in the light of the Shariah.
In simpler words, the Shariah is to reflect on the message of the Qur'an with the changing human conditions and circumstances with a view to secure the common good for each and every human being regardless of their background.