Sheikh Ahmad Zaki Yamani’s Influence and Role in OPEC:
Sheikh Yamani served as the Minister of Petroleum and Mineral Resources in Saudi Arabia for 25 years. He played a pivotal role in the formation of OPEC and several energy crises, making him one of the most influential figures of his generation.

Sheikh Yamani’s Legal Background and Education:
Sheikh Yamani’s family has a long history of legal scholarship, with his grandfathers serving as renowned legal scholars. He received traditional religious and legal education in the holy mosque of Mecca. Breaking from tradition, he pursued modern legal education at the University of Cairo, where he studied under prominent scholars seeking to reconcile traditional Islamic law with modern law. He continued his studies in the United States, earning an LLM degree from Harvard Law School in 1956.

Sheikh Yamani’s Early Career and Contributions in Saudi Arabia:
Upon returning to Saudi Arabia, Sheikh Yamani established the first law firm in the country and founded a law review. He also engaged in teaching and his writings gained attention, leading to his appointment as a minister of state in 1950. In 1956, he assumed the role of Minister of Petroleum and Mineral Resources, where he made significant contributions to the development of the Saudi oil industry.

Introduction:
Sheikh Ahmad Zaki Yamani, a distinguished visitor at the law school, was invited to speak on Islamic law and Islam. Professor Frank Vogel requested that the discussion focus on these topics, rather than the more frequently discussed subjects of oil and economics.

Topics to be Avoided:
Professor Vogel suggested avoiding discussions about the situation in the Gulf, the Iran-Iraq war, and potential future struggles related to energy and the Gulf.

Audience Interest:
Yamani expressed his belief that the subject of Islam, its civilization, legal system, and history would be of interest to the audience.

Muslim Revival:
Yamani mentioned the current Muslim revival and the growing concern about potential threats and dangers associated with it.

Muslim Population and Strategic Importance:
Yamani highlighted the vast area occupied by Muslims and their ownership of over 75% of the proven oil reserves. He emphasized the strategic importance of the Muslim world to the entire globe.

Muslims Under Muslim and Non-Muslim Rule:
Yamani noted the existence of Muslims living under Muslim flags in Muslim countries and those living in regions governed by non-Muslim states, including Russia.

Future Muslim Population in Russia:
Yamani projected that by the end of the century, out of every five Russian soldiers, three would be Muslim.

Seeking Answers:
Yamani expressed his desire to explore whether the growing Muslim population and influence posed a problem, particularly for future visitors to Russia.

Conclusion:
Yamani promised to keep his speech as brief as possible and to focus on the topics of Islamic law and Islam.

Definition of Islam:
Islam means submission to the will of God. A Muslim is someone who submits their will to God. Islam is an extension of Judaism and Christianity.

Beliefs of Islam:
Muslims believe in the Holy Bible, both the Old and New Testaments. Muslims believe in all the prophets, including Noah, Abraham, Moses, and Jesus. The Quran is the revealed book of Islam, and its teachings are binding on Muslims unless changed by the Quran.

Relationship with Other Religions:
According to Islam, Muslims are obliged to defend mosques, synagogues, and churches as equally divine and sacred places. Historically, there have been wars and conflicts between Muslims and other religious groups, but these are often driven by politics rather than religion.

Islamic Civilization:
Muslims established a unique civilization that contributed significantly to Western civilization. Islamic civilization made advancements in science, mathematics, and other fields. Many scientific terms and concepts have Arabic origins, such as chemistry and algebra. The concept of the university originated from the Muslim institution of the jamia, where seminars and teachings were held.

Birth and Ideology:
Islamic civilization is unique in that we know its exact date of birth, coinciding with the Prophet Muhammad’s emergence as a prophet. It is based on an ideology rather than a race, allowing individuals from all over the world to join and contribute to it.

Legal System:
This civilization’s legal system is notable for governing all aspects of life, from personal conduct to social interactions and relationships. It encompasses a complete code of conduct, dictating even seemingly minor actions like drinking water and sneezing.

Social and Personal Behavior:
The Islamic legal system influences social and personal behavior, promoting a sense of belonging and community among its followers. It provides detailed guidance on various aspects of life, including proper manners, interaction with others, and religious practices.

Impact of the Legal System:
The Islamic legal system has played a significant role in shaping the Islamic civilization, providing a framework for social order and moral conduct. It has influenced the development of Islamic law, jurisprudence, and various cultural and social practices.

Divine Islamic Law:
Sharia law is derived from the Quran and the Sunnah (the Prophet’s teachings and actions). It is binding on all Muslims and covers various aspects of life, from personal conduct to governance.

Development of Islamic Jurisprudence:
After the Prophet’s passing, jurists interpreted and applied Islamic law to new cases. Various methods were used, including consensus (ijmaa), analogy (kias), and public interest (Masalih Mursalah).

Public Interest:
The public interest plays a significant role in Islamic law. Some jurists argue that it can override specific Quranic or Sunnah provisions if there is no contradiction.

Dynamic Nature of Islamic Law:
Islamic law is adaptable and changes over time to meet the needs of different societies and circumstances. It has been applied in diverse regions, from the Arabian Peninsula to Spain, India, and Persia.

Two Categories of Islamic Legal System:
Divine Islamic law: Comprises the Quran, Sunnah, and the teachings of the Prophet during his lifetime and the early Islamic state in Medina. Islamic jurisprudence: Consists of the work of jurists and scholars after the Prophet’s passing. It is not binding and allows for flexibility in interpretation.

Religious and Moral Background:
Islamic law has a religious foundation, emphasizing morality and honoring pledges. While it is adaptable, it remains grounded in religious principles and values.

Periods in Islamic Jurisprudence:
Islamic jurisprudence has undergone various phases throughout history, reflecting the changing needs and circumstances of Muslim societies.

Historical Development:
Islamic law began to develop and evolve in the 8th century, leading to the emergence of various schools of thought. Two main divisions emerged: Sunni and Shiite, each with different schools of thought. In the Sunni branch, four major schools emerged: Maliki, Hanafi, Shafi’i, and Hanbali, differing in their interpretations of Islamic law.

Divergent Opinions:
Within the same school of thought, different jurists often held divergent opinions on the same legal issues. This resulted in a diverse range of interpretations and rulings, reflecting the flexibility and adaptability of Islamic law.

Early Jurists:
Islamic jurists were not limited to legal expertise but were also well-versed in various fields of science, philosophy, music, and astronomy. They played a significant role in intellectual and cultural advancement during the golden age of Islamic civilization. Examples of renowned jurists like Farabi, who excelled in multiple disciplines, are highlighted.

Influence on Modern Law:
Early Islamic jurists displayed remarkable insights and progressive ideas, even by contemporary standards. Their writings addressed complex legal issues such as antitrust law and social justice, demonstrating their intellectual depth and relevance to modern legal systems.

Emergence of New Jurists:
After centuries of Islamic jurisprudence, new jurists emerged who were fascinated by the accumulated knowledge and teachings. They decided to halt further development of Islamic law and instead focus on preserving and transmitting existing knowledge.

Background on Ijtihad:
The practice of Ijtihad, which involves discovering or legislating Islamic law, came to an end, marking the beginning of the decline of Islamic jurisprudence. This stagnation continued until the Ottoman Empire, where a legal code called Al-Majalla was established based on the Hanbali school of thought. Al-Majalla is considered a well-developed legal system, comparable to the Code of Napoleon.

Contemporary Efforts to Revive Islamic Jurisprudence:
There have been recent movements by jurists to introduce new ideas and regulations to address modern issues not covered in traditional Islamic law. Banking practices, particularly the prohibition of interest (Riba) in the Quran, pose a challenge to the current economic system based on banking. Insurance and other financial concepts not present in traditional Islamic jurisprudence also require contemporary solutions.

The Muslim Revival Beyond Terrorism:
The Muslim revival is often associated with terrorism, but there is a broader movement underway. Muslim movements are emerging simultaneously in diverse regions, including Indonesia, Malaysia, Pakistan, Iran, and parts of Africa. These movements seek to revive Islamic teachings and values in various aspects of life, including politics, economics, and culture. The Muslim revival encompasses a wide range of interpretations and approaches, reflecting the diversity within the Muslim world.

Questioning the Contemporaneous Muslim Movement:
Sheikh Yamani expresses perplexity over the widespread Islamic revival movement across diverse Muslim nations, from Morocco to Pakistan, and its distinct motivations in each context.

Historical Perspective:
Post-colonial injustices, ongoing conflicts like the Arab-Israeli conflict, and a sense of betrayal by the West have contributed to the disillusionment of Muslims.

Shift from Socialism to Islamic Revival:
In the 1950s and 1960s, many Muslim states leaned towards socialism or Marxism, seeking solutions to their problems in those ideologies.

Psycho-Political Anxiety and Muslim Revival:
Sheikh Yamani identifies a “psycho-political anxiety” among Muslims, leading to a return to Islamic values as a response to perceived injustices and social issues.

Communal Character and Social Justice in Islamic Law:
Islamic legal systems emphasize communal well-being, prioritizing social justice, dignity, and freedom for individuals within a societal context.

Islamic Revival Manifestations:
The Islamic revival manifests in various forms, including silent passive movements, armed revolutions, and terrorist activities, but also in increased religious observance, education, and social activism.

Growing Religious Observance and Social Engagement:
Mosques are seeing a surge in attendance, especially among young, educated individuals, indicating a rekindled interest in Islamic practices and values.

Social Activities and Sufism:
Some Muslims are actively engaging in social activities, such as helping the poor and sick, as an expression of their faith, while others explore Sufism, a mystical branch of Islam.

Understanding Islam beyond Stereotypes:
Sheikh Yamani urges Western audiences to look beyond negative stereotypes and misconceptions of Islam, emphasizing its focus on social security and justice.

Exploring the Beauty of the Islamic System:
Sheikh Yamani invites questions about polygamy, cutting hands, and harsh punishments, encouraging a deeper understanding of the Islamic system and its underlying philosophy.

Bridging the Gap through Dialogue:
Sheikh Yamani seeks engagement with his audience, encouraging questions and discussions to foster a better understanding of Islam and its principles.

The Potential of Islamic Law in Conflict Resolution:
The question is raised regarding the application of Islamic principles in resolving conflicts like the Iraq-Iran war, highlighting the challenges of translating religious principles into practical solutions.

War Between Iraq and Iran:
Sheikh Yamani believes the Iran-Iraq war is not an Islamic war, and religious differences are not the primary cause. He emphasizes the complex and unique relationship between Iraq and Iran with various underlying factors beyond religious aspects.

Islamic Law Perspective on Conflict Resolution:
Sheikh Yamani cites a Quranic text that addresses conflict resolution among believers. The text encourages reconciliation and negotiation, and if one party refuses, it permits fighting until they adhere to God’s word. Ultimately, the goal is to achieve peace and just solutions.

US Efforts in Resolving the Conflict:
Sheikh Yamani sees the US administration’s actions as an attempt to implement the Islamic law principle of conciliation. He suggests the US is applying pressure on Iran to encourage negotiations and peaceful resolution.

Arab Boycott of Israel:
Sheikh Yamani clarifies that the Arab boycott of Israel is not rooted in the Quran or Sunnah but is a new concept. He acknowledges that the US has been a pioneer in applying boycotts and economic pressure as a political strategy.

Arab Boycott’s Purpose and Legal Remedies:
The Arab boycott aims to exert economic and financial pressure on Israel due to the ongoing conflict in the region. Sheikh Yamani acknowledges that legal remedies may exist for foreign nationals adversely affected by the boycott in Saudi Arabia or other Islamic countries.

The Boycott and the Lack of Peace:
Sheikh Ahmad Zaki Yamani emphasizes that the boycott is not the main issue, but rather the lack of peace in the region. He suggests that once peace is achieved, the boycott and other negative phenomena will cease to exist. The issue of the boycott and its consequences is a matter of contemporary law and administration, primarily influenced by the United States, not derived from Islamic teachings.

Legal Protection for American Companies:
American companies adversely affected by the boycott cannot sue in Saudi Arabia due to the regional application of the boycott laws. The boycott is not a Saudi law but is applicable in various Arab countries, and affected companies should seek legal recourse in other courts outside Saudi Arabia.

Application of Sharia to Non-Muslim Minorities:
Sheikh Yamani acknowledges cases where the sharia has been applied to non-Muslim minorities who did not consent to it, citing examples in Sudan and potentially in Malaysia or Nigeria. He emphasizes the importance of granting non-Muslims special status in certain areas related to their religion and what is permissible for them.

Alcohol Prohibition and Non-Muslim Minorities:
According to Islamic law, drinking alcohol is forbidden for Muslims, and they can be punished if they consume it publicly. However, wine and spirits have value for non-Muslims, and in the early days of the Islamic state, judges recognized this value and allowed non-Muslims to make and sell alcohol among themselves.

Harsh Punishments in Islamic Criminal Law:
Sheikh Yamani acknowledges the concern about harsh punishments in Islam as a potential reason for its unpopularity. He proposes returning to the old concept of criminal law in Islam, where harsh punishments were primarily intended as deterrents and not necessarily meant to be implemented.

The Role of the Judge in Islamic Criminal Law:
The judge in Islamic criminal law is obligated to ensure that some doubts are created about the crime before implementing harsh punishments. This approach aims to provide more lenient punishments and find alternative solutions that align with the teachings of the Prophet Muhammad.

Oil Revenues and the Islamic Revival:
Sheikh Yamani acknowledges the link between the oil price increase and the oil revenue increase of OPEC member countries, which constitute a significant portion of the Islamic world. He notes that the oil revenues are not distributed equally among all Muslims and Islamic states, and the focus should be on using these revenues for the benefit of all Muslims.

Islamic Revivals and Oil Wealth:
While some countries experienced wealth from oil revenues, many Muslim countries, such as Egypt, Syria, and others, saw minimal benefits. In Saudi Arabia, the wealth led to increased religiosity and a return to Islamic principles among the masses. The Islamic revival in Iran was more related to the Shah’s attitude towards religion than oil money. The Muslim Brotherhood in Egypt predates the oil wealth and has no direct link to it.

Principles of an Islamic State:
The head of state should be chosen through special procedures based on merit, knowledge, and experience. Consultation (shura) is a key principle in an Islamic state, involving discussions and seeking consensus among the people. Institutions for consultation can vary, such as referendums, parliaments, or councils of advisors.

Women’s Role in an Islamic State:
Women in early Islam had active roles in society, including as jurists, leaders, and even leading armies. The issue of women’s voting rights in a Muslim state depends on the specific society and context. The constitutional law in Islam is flexible, allowing for different interpretations and adaptations within the framework of general rules.

Prophets and Modernity:
The speaker expresses that they are not a prophet and would take instructions from God if they were one. The speaker hopes that the discussion has provided insights into Muslim revivals and helped the audience understand them better.