We tackle here the topic of the conscience of Muslim Judges who issue verdicts as per cases debated in court while adhering to fairness and justice when they issue their rulings. Such judges in Quran-based rule countries are supposed to be raised and educated within a society whose citizens own their country and manage to direct its affairs. Judges in that case are among experts of the country, i.e., people chosen, appointed, and paid to work in public service to achieve the welfare society, "... experts in authority among you ..."as per 4:59. Justice is the prevalent ruling value within this society as per 57:25. Of course, within the Quran-based rule, judges must reflect and adhere to justice as this is their job. Let us discuss this in detail below.    

 

Firstly: judges are the result of a society that itself applies justice as an act of obedience to God's Quranic commands: 

  Let us discuss the meaning of applying justice in light of the following Quranic verse: "We sent Our messengers with the clear proofs, and We sent down with them the Book and the Balance, that humanity may uphold justice. And We sent down iron, in which is violent force, and benefits for humanity. That God may know who supports Him and His messengers invisibly. God is Strong and Powerful." (57:25). Briefly, we assert the following points.

1- We infer here that the only goal of sending messengers and prophets and celestial divine Scripture is to make people uphold justice. 

2- Upholding justice means that societies are able to achieve and apply justice as a result of people's belief in the celestial, divine message/religion that urges applying justice among human beings.

3- Upholding justice begins with spreading the culture of justice and other Quranic higher values as divine commands to which all citizens must adhere, including preserving rights of society and citizens, stopping and preventing evil, crimes, tyranny, corruption, and all types of injustices. 

4- Upholding justice means to apply all types of justice in all aspects; for instance, justice in politics means direct democracy. Justice in economy means freedom of citizens to seek gaining wealth within equal opportunities, the best way of using resources of society to achieve welfare of citizens, and charity/social solidarity for the poor impecunious citizens. Justice individual levels include fair and kind treatment with one's family, relatives, neighbors, work colleagues, etc. Justice must be included in purchasing and selling deals, trade deals, and all economic affairs. Justice must be included in dealing with the environment and natural sources without damaging their balance, as per these Quranic verses: "And the sky, He raised; and He set up the balance. So do not transgress in the balance. But maintain the weights with justice, and do not violate the balance." (55:7-9).        

5- Of course, upholding all types of justice entails active and interactive citizens in their society who participate and have a say in everything under the higher value of justice as the supreme value of God's sharia and all celestial messages; justice is the value to which everyone adheres to protect society, possessions, safety, lives, security, welfare, property, rights etc. In contrast, injustices and tyranny make tyrants very much afraid of citizens and they in their turn frightened of tyrants, and frightened tyrants would terrorize citizens the more by grave injustices to allay their fears as rulers, and the vicious circle of fear and terror would spiral until tyrants are overthrown or chaos and ruin would reign in a given country.        

6- Upholding justice entails checking and putting to question all experts and holding them accountable and responsible for their deeds and decisions. This ensures that injustices are stopped and responsibilities are fulfilled, while rights are not lost. Accordingly, the judicial authority is the most prominent of any State authorities within the Quran-based rule, as it reflects the application of justice on all levels and sectors. One must be allowed to litigate and sue other citizens (civil cases and criminal ones), experts, responsible high-rank or low-rank figures in the government, and any governmental sectors, entities, bodies, and ministries, etc. because no one must be above the law at all within Quran-based rule. Within such backdrop, the conscience of the Muslim  judges within Quran-based rule is of vital importance in the most important authority in any given State/country: the judicial authority whose mission is to apply justice all the time. Of course, judges are not above the law and must be checked, questioned, and held accountable and responsible; In real Islam (Quranism), God is the Only Judge Whom no one dares to question, as per this Quranic verse: "...God judges; and nothing can hold back His judgment..." (13:41).

 

Secondly: judges are among experts in a given country:

We ponder here on the following Quranic verses: "God instructs you to give back things entrusted to you to their owners. And when you judge between people, judge with justice. God's instructions to you are excellent. God is All-Hearing, All-Seeing. O you who believe! Obey God and obey the messenger and those experts in authority among you. And if you dispute over anything, refer it to God and the messenger, if you believe in God and the Last Day. That is best, and a most excellent determination." (4:58-59). We infer from 4:58 that people must be given their rights  and justice must be upheld when judging among people; these are God's commands to real believers who know that God is Omnipresent and Omniscient. Of course, we infer also from 4:58 that God wants us to choose freely to obey these commands, because humankind is created while given freedom of choice in everything, to obey or to disobey, while bearing full responsibility before the Lord God, for choices made, on the Last Day, as we deduce from the following Quranic verses: "We offered the Trust to the heavens and the earth and the mountains; but they refused to bear it, and were apprehensive of it; but the human being accepted it; he was unfair and ignorant." (33:72); "...But if you trust one another, let the trustee fulfill his trust, and let him fear God, his Lord...." (2:283). When talking about the trust (or rights) related to people, God warns against betraying trusts, as this is a betrayal against God, society, and the divine message of Islam:  "O you who believe! Do not betray God and the messenger, nor betray your trusts, while you know." (8:27). In contrast, the traits of the winners who will enter Paradise after the Last Day include preserving and observing trusts/rights, as we read this in the Quran twice: "Those who are faithful to their trusts and pledges." (23:8); "And those who honor their trusts and their pledges." (70:32).  We deduce from 2:282-283 that betraying trusts and rights is betraying God and His religion/message, even if this trust related to money. This means that violating people's rights, or human rights which are Quranic higher values, is a crime against God Himself and so is infringement of justice and committing injustices against people. This means that as per 4:58-59, justice that will please God is to give citizens all their political, economic, social, and moral rights. This is the real mission of judges within the judicial authority of Quran-based rule in a given country: to make sure every citizen enjoys full rights of all types, not just financial rights and trusts. Those who monitor achievement of justices are experts checking and watching over processes of justice, and this is why God commands obedience to such experts in authority among us as per 4:59, and the One obeyed eventually here is God within His divine, celestial message: the Quran. this is why wasting and betraying trusts (i.e., depriving people of their rights) is deemed in the Quran as a betrayal against God and the messenger (i.e., the message: the Quran itself). This is why the verse 4:59 commands us that in cases of complicated disputes and conflicts, we are to resort to the messenger (i.e., the message: the Quran itself). This is repeated elsewhere in the Quranic text: "Shall I seek a judge other than God, when He is the One who revealed to you the Book, explained in detail?..." (6:114); "Whatever matter you differ about, its judgment rests with God..." (42:10). By the way, this resorting to the Quran alone as the criterion for judgment is NOT a guarantee that people would apply justice in all disputes and conflicts; history tells us how during the Arab civil war the shrewd, cunning, and sly military leader Amr Ibn Al-As made his soldiers in one battle raise copies of the Quran by their spears to deceive the soldiers of Ali. This was the very first violation and desecration of the Quran by using copies of it to deceive one's foes. This heinous act of Amr Ibn Al-As was committing a grave betrayal against God and the Quran. Sadly, such type of betrayal goes on until now as profitable trade for theocratic power seekers in all eras. This is why resorting to the Quran as criterion in judgment as per 4:59 must be directly linked to real faith and belief in God, in the Quran, and in the Last Day, while sincerely believing in the fact that all transient worldly glory and possessions never deserve a second in Hell. To own the whole planet does not worth to waste one's residence in Paradise for eternity.        

 We assert here the following points regarding ''experts'':

1-  The term "experts" in such Quranic contexts does NOT refer to rulers, but to those who have certain expertise in specialized fields and serve their societies within public service. For instance, in a given country, judges are experts in law and the judicial system, and there are experts in security, agriculture, engineering, manufacturing, etc. Within the Yathreb city-state, there were among the hypocrites those who specialized as experts in spreading rumors and caused troubles to early believers in times of danger ; see 33:13, 33:18, and 33:60, and there were experts in security affairs in Yathreb city-state at the time, and God mentions them in the following verse as obeying them in their field of specialization is deemed as obeying God's Quranic commands: "When some news of security or alarm comes their way, they broadcast it. But had they referred it to the messenger, and to those experts in authority among them, those who can draw conclusions from it would have comprehended it..." (4:83)

2- Within the phrase "experts in authority among you/them", the word ''experts'' is never mentioned in the singular form but always in the plural form; this indicates that within the direct democracy of the Quran-based rule in a given country, all citizens participate in applying and upholding justice, not just one person, and all of them liable to be checked, questioned, and held accountable so that no violations and infringements would pass with impunity. This is reflected in the West countries where authorities are separated from one another and checking the performance of one another, especially the judicial authority. Within the Quran-based rule, the conscience of the Muslim judges is of paramount importance; all judges must understand and believe that they will be questioned in their lifetimes by people and in the Hereafter by God on the Last Day.       

3- This means that ''experts'' are part of the society/nation/people or citizens they serve, and they are chosen/elected or appointed as per their competence and expertise in their specialized fields. Since experts should be from the same society they serve, they must imbibe the culture of direct democracy of Islamic Shura consultation; they must accept being checked and questioned and their deeds watched over; they must accept the fact that in temporary public service, one gets paid by society and that one may be evaluated, checked, praised, promoted, rewarded, rebuked, punished, or get the sack as per one's performance. In contrast, tyrants think that they condescendingly spend money on people by royal decree and they, in a polytheistic manner, assume God-like role and epithets. Accountability here is the most important indicator to evaluate judges and how they perform the duties of their posts, within a society of vitality, equality, transparency, and so many citizens watching and checking justice being upheld and evaluate verdicts and rulings issued by judges in a given country applying Quran-based rule.           

 

Thirdly: Muhammad as the first judge in the Quran-based rule within the Yathreb city-state

   As the post of judges is the most important post in the Quran-based rule, Muhammad himself was the judge within the society of the Yathreb city-state; the Quran addresses him in verses revealed in Yathreb as a leader of such society, not as a ruler, and Muhammad applied the Quranic revelation, and when the Quranic revelation was completed, the features of the civil Muslim society in the Yathreb city-state were also perfected. The Quran never addressed Muhammad as a king or ruler, but as a judge/arbiter who judged among  them, and this is the main and first mission of a Quran-based rule and of all celestial, divine messages of God conveyed by all God's messengers and prophets; see 57:25.  Indeed, upholding justice is directly and closely linked with the concept of the political authority within a given society, while making people the only source of all authorities and the ones to apply, protect, and check these authorities. Thus, applying justice is the mission of all citizens who enjoy self-rule and autonomy as well as direct democracy as per the mechanisms they would choose, provided that such mechanisms would achieve justice. It is unjust to allow merely one person to confiscate and monopolize all aspects of rule, power, authority, and wealth. Muhammad as the leader and judge in the Yathreb city-state serves as a good example and a role-model; he never confiscated or monopolized power, authority, and wealth, which were aspects made accessible to all citizens within the Yathreb city-state. Muhammad's mission after conveying the Quranic message was to judge among  people within the Yathreb city-state, and NOT to rule and dominate over them. The only civil post within the Yathreb city-state  was the judicial one; and Muhammad as a judge was a human being who might have erred sometimes and did the right things some other times, and he achieved justices as much as he could, as we infer from this Quranic verse: "... and I was commanded to judge between you equitably..." (42:15). Of course, making sure that justice is upheld in judging and issuing verdicts is a very complicated process; it does not depend only on the piety and conscience of the Muslims judges; rather, it also relies on the integrity and honest of those litigators, and most people who pursue a lawsuit desire that verdicts are going to be on their favor. God tells us in the Quran that most people are unjust toward themselves, within this verse about David: ""O David, We made you a successor in the earth, so judge between the people with justice, and do not follow desire, lest it diverts you from God's path. Those who stray from God's path will have a painful punishment, for having ignored the Day of Account."" (38:26). Thus, we read here how God has NOT commanded David to rule over people, but to judge among them with justice and to avoid following whims. God has commanded Muhammad in the same way: "... and I was commanded to judge between you equitably..." (42:15); "...So judge between them according to what God revealed, and do not follow their desires if they differ from the Truth that has come to you..." (5:48); "And judge between them according to what God revealed, and do not follow their desires. And beware of them, lest they lure you away from some of what God has revealed to you..." (5:49). The Quran tells us in 4:105-113 that Muhammad was at one time deceived as a judge and he issued a wring verdict, and God reproached him. this means that even the most fair judges who are keen to uphold justice might err sometimes. Thus, the mission of applying justice must be undertaken by all parties involved: judges, witnesses, defendants, litigators, policemen, lawyers, etc. and the whole society at large. 

   

Fourthly: the conscience of judges reflect their society:

  Since judges embody the conscience of their society, the society itself must be cultured, educated, and trained in relation to embracing, applying, preserving, and adhering to all moralistic values and all higher values in general, especially the ones mentioned in the Quran: justice, mercy, equality, charity, pardoning, generosity, honesty, etc.;   see, for example, 6:151, 16:90-97, 17:23-39, 25:63, and 42:36-43. Within such civilized society, just and fair judges will emerge like the age of prophets who were judges to their people at the same time. As we have repeated many times, the Quranic verses address all people of both genders and the society at large, especially regarding the commands to uphold justice. Indeed, the Quranic sharia laws inculcate in the collective mind the supreme value of justice that dominates over other Quranic higher values, as we discern from 57:25. Application of justice is a very intricate and complicated process horizontally and vertically. Horizontally, achieving justice means NOT to allow a group or a person to confiscate and monopolize political rule, which must be shared by all citizens equally within Shura system explained above. Likewise, no groups or persons are to confiscate and monopolize wealth in a given society and leave others deprived. This means that all citizens have justice in wealth, authority, influence, protection, safety, and opportunities.   Vertically, achieving justice means that the judicial authority must be just and fair within all its levels: judges, witnesses, court employees, etc. as well as good society of law-abiding citizens who embrace justice as the supreme value, by avoiding corruption and evil and adhering to the Truth and to piety. Of course all this entails the spread and dominance of a certain Quranic culture based on piety and the fear of God. This is the main difference between the Quranic sharia legislations in relation to the judicial authority and any other legislations and laws within secular civil democracies. A defendant is innocent until proven guilty, and if found by the judicial authority as not guilty, he/she remains innocent and can demand compensation from authorities. This is in secular and Quranic legislations, but the main element must be the conscience of the judges, or piety in Quranic terminology. This is why we find that the Quranic verses that contain sharia legislations typically end in the divine command of adhering to piety and the fear of God when dealing with people. hence, all people involved in court and in the judicial authority must fear God and seek to please Him before anything else. We hope readers would notice that we here ignore the corruption of the tyrannical rule that may make the defendants guilty even when proven to be innocent ones and frame them. Let us quote some of the many Quranic verses with sharia legislative details that command the whole society to uphold justice:  "O you who believe! Stand firmly for justice, as witnesses to God, even if against yourselves, or your parents, or your relatives. Whether one is rich or poor, God takes care of both. So do not follow your desires, lest you swerve. If you deviate, or turn away-then God is Aware of what you do." (4:135). "O you who believe! Be upright to God, witnessing with justice; and let not the hatred of a certain people prevent you from acting justly. Adhere to justice, for that is nearer to piety; and fear God. God is informed of what you do." (5:8). Justice must be applied in uttering words anytime anywhere: "... And when you speak, be fair, even if it concerns a close relative..." (6:152). "...Witnesses must not refuse when called upon..." (2:282). "...And let there be witnesses whenever you conclude a contract, and let no harm be done to either scribe or witness. If you do that, it is corruption on your part..." (2:282). "...And call to witness two just people from among you, and give upright testimony for God..." (65:2).

 

Fifthly: the sensitive balance of justice in Quranic sharia legislations:

  Pondering the previously quoted verses, and other many similar verses, we notice the repetition of the Quranic Arabic term ''upholding'' in reference to justice or testimony, and in reference to acts of worship in other verses. This means that all people are to care for, perform, and protect justice which means to avoid injustices and sinning. Since upholding and adherence to performing prayers entails avoiding sins, likewise, upholding justice means that all injustices must never be committed within the judicial authority. What would occur if a small percentage of injustice would infiltrate into the Quran-based rule State and its judicial authority? To answer this question, let us tackle the difference between two Quranic terms: the "unjust ones" and the "just ones". The unjust ones are those who adhere to justice as much as they can within their human capacity in most cases (i.e., more than 90%) but follow their whims in some cases. The just ones are those who reach the percentage of 100% in applying justice within their human capacity in all cases all the time. We do NOT mean that people can possible achieve absolute justice; this is provided only by God, of course, on the Judgment Day. 'Fair' judges who are less than 100% sometimes follow their whims to serve their interests and purposes, even if this means that in some cases, they would avoid applying justice; such judges will reside in Hell even if they are fair in the rest of the cases they tackle in courts: "But as for the compromisers - they will be firewood for Hell." (72:15). In contrast, the just judges, and the just people in general, are loved by God, and this idea is repeated thrice in the Quranic text; "...God loves the equitable." (5:42); (49:9); (60:8). This means that justice and fairness in Islam must be 100% within human capacity, as citizens have the right to full justice, and that judges must be fair and just always in 100% of the cases to avoid Hell for eternity as per 72:15.  The main element here is the conscience of Muslim judges that will make them adhere to justice all the time; this is not difficult or impossible to attain. Based on the conscience of Muslim judges is their own judgment and evaluation by God in the Hereafter, regarding if they managed to be fair and just 100% of the time and cases or they were intentionally negligent sometimes or deliberately unjust in some cases. Real Muslim judges must bear in mind that God is Omniscient; one cannot hide anything from people but never from God. As for degrees of rulings and verdicts, they are linked to the human capacity of judges; we have tackled above the fact that eve n Muhammad as a judge was deceived at one time, let alone other people. In sum, real Muslim judges believe faithfully, truly, and sincerely in God and in the Last Day, and they must bear in mind the serious responsibility of their mission in the judiciary authority, and they must be just and fair like Prophet Muhammad when he was a judge in the Yathreb city-state.     

 

Sixthly: judges perform their role in the name of God or in the name of society?

  It is a Quranic fact that Muhammad never knew the realm of the unknown and the unseen, as per tens of verses, and at one time he issued a wrong verdict or ruling when deceived by others; see 4:105-113. This means that his mission as a judge in the Yathreb city-state represented his human capacity to judge without knowing the realm of the unseen and the unknown. This applies to all human beings as well; no one (judges, opponents in court, etc.) can be said to be omniscient. Consequently, judges within the judicial authority of a given country, that applies Quran-based rule, perform their role in the name of society and citizens, and NEVER in the name of God. this is also because society/citizens/people are the source and protectors/guardians of all authorities, including the judicial one of judges and thee executive one to apply (right and wrong) rulings and verdicts of judges. The Quranic assertions of the paramount importance of justice and warnings against judging whimsically makes us discern the responsibility of the whole society in relation to verdicts issued by judges through the judicial authority. This is inferred from all Quranic verses containing sharia legislations, as we have explained above; see 2:282. Hence, we deduce from 2:282 that corruption results from injustice spread within a given society, and to root out this corruption entails that all citizens bear the full responsibility of adhering to justice. It is against reason and logic, Islam (i.e., the Quran), and against God that any judges, who are human beings after all, would assume that they issue verdicts/rulings in the name of God. Human beings tend to err and are never infallible. Since Muhammad did not derive his political authority in the Yathreb city-state from God or by virtue of being prophet of God, because the only source of power and authority there was the whole of the Yathreb dwellers, likewise, Muhammad was not inspired by God in his rulings/verdicts as a judge. Proof: some Quranic verses contain rebuke and reproach of Muhammad in many situations. Let us be reminded that the divine inspiration/revelation of these verses came after Muhammad did or said something in certain situations; this means that he was a human being in all his deeds and words, and the divine revelation of the Quran came to guide and explain to him, and to all believers. This is inferred from these two verses addressing Muhammad: "Say, "If I err, I err only to my own loss; but if I am guided, it is by what my Lord inspires me..." (34:50); "Whatever good happens to you is from God, and whatever bad happens to you is from your own self. We sent you to humanity as a messenger, and God is Witness enough." (4:79). After the Quranic revelation was completed and divine inspiration ended, no human beings can dare to claim to be inspired by God regarding any notions, deeds, verdicts, rulings, decisions, etc. in our lifetime on earth. As for the Last Day, the Only One Judge is Almighty God, and He issues His judgments with absolute justice; there is not room for injustice on the Day of Judgment: "We will set up the scales of justice for the Day of Resurrection, so that no soul will suffer the least injustice. And even if it be the weight of a mustard-seed, We will bring it up. Sufficient are We as Reckoners." (21:47). God is the Supreme Judge Who is Omniscient, Omnipotent, and Omnipresent. God says the following about the Day of Judgment: "The Day when they will emerge, nothing about them will be concealed from God. "To whom does the sovereignty belong today?" "To God, the One, the Irresistible." On that Day, every soul will be recompensed for what it had earned. There will be no injustice on that Day. God is quick to settle accounts. And warn them of the Day of Imminence, when the hearts are at the throats, choking them. The evildoers will have no intimate friend, and no intercessor to be obeyed. He knows the deceptions of the eyes, and what the hearts conceal. God judges with justice..." (40:16-20). Hence, it is ONLY on the Last Day that the judgments are issued in the name of God. Lastly, we assert here that applying justice as per Quranic teachings has been the basis on which the Yathreb city-state was established and led by Muhammad. When the so-called caliphs ruled Yathreb after the death of Muhammad, they disregarded his methods in applying the Quranic teachings; they committed the heinous crimes of aggressions, also called Arab conquests, and engaged into Arab civil war that resulted in the tyrannical Umayyad caliphate where caliphs are inheriting the throne within their dynasty. Then came the Abbasid caliphate that formulated and wrote down all the features of a tyrannical theocracy that manipulated and hijacked the name of Islam and fashioned and fabricated the earthly, man-made religions of the Muhammadans in countless tomes, books, and volumes, as per what served the theocratic rule with its extremism, bigotry, fanaticism, tyranny. In fact, writing down of such traditions was done based on the following points.  

1- The writing down of the real history of the Yathreb city-state led by Muhammad was deliberately rejected because it contradicts the Abbasid tyranny. Let us exemplify this in the following two points. 

A) Muhammad lived 10 years in Yathreb, where he delivered all the Friday congregational prayers sermons; yet, books of Sunnites (and others) of hadiths and narratives never mention even one Friday sermon delivered or preached by Muhammad. 

B) Muhammad taught the early believers, within Shura meetings or councils, rule and leadership basics, as we infer from the Quranic Chapters 24 and 58. Such meetings along with Friday sermons were part and parcel of the mission of Muhammad as a prophet of God; to teach the early believers and inculcate into them the culture and teachings that enable them to apply justice and recommend themselves to God by their good deeds. Thus, such deliberate disregard to write down sermons and Shura meetings has deprived us from knowing the practical and intellectual framework of Muhammad's Yathreb city-state; we rely only on Quranic verses to get to know about it.    

2- After intentional disregard and rejection to write down true traditions of Muhammad's Yathreb city-state, it was easy for the authors and writers (in fiqh and history) during the Abbasid Era to disregard the Quran in the same manner; anything in the Quranic verses that did not suit them or serve their purposes, they readily annulled by claiming that certain Quranic verses replace and supplant teachings of one another and that the hadiths replace, overrule, and supplant Quranic verses! This is their notion of "Naskh". Nothing could be further from the truth. We have proven in earlier writings of ours that the term "Naskh" in the Quran does not mean to replace or to omit but to repeat and assert. Moreover, Abbasid authors and writers never ceased to fabricate, author, and formulate countless hadiths to impose their own views on the Quran and to intentionally misinterpret the Quranic verses whimsically, in an attempt to bridge the gap, or rather abyss, between their man-made notions, traditions, and sharia and the Quranic sharia, and to lend sham credibility to their theological traditions. Hence, Sunnites ascribed their hadiths and faulty notions to Muhammad and his companions, whereas Shiites ascribed theirs to Muhammad, Ali, and members of the households of Muhammad and Ali. Following their footsteps, most clergymen, sheikhs, imams, scholars of fiqh, and theologians did the same in their books within centuries of caliphates/theocracies until the Ottoman Era. During endeavors to modernize the Egyptian State, the Ottoman caliphate ended in 1924, and since then, the KSA and its terrorist MB group (in Egypt and elsewhere) never cease to try to revive the caliphate theocracy. The Free Officers Movement in the Egyptian army led a successful coup in 1952 against King Farouk of Egypt, without shedding a drop of blood, and the terrorist MB members backed the Free Officers at first, but soon enough the military leaders and the MB members disputed and quarreled as conflicts increased between them. Sadat assumed power in 1970, and he allied himself to the terrorist MB, upon Saudi orders to him, and he allowed them to control Egyptian media, culture, and education. This made Salafism/Wahabism to dominate Egypt in the 1970s and beyond, as this goes on until now after Mubarak assumed power in 1981. The conflict and struggle for power and authority goes on between the established regimes in the Arab world and the Wahabi terrorist MB members with their theocratic tyrannical extremist fundamentalist views. Of course, the Salafist/Wahabi dominant culture is still an insurmountable obstacle before acceptance of the parliamentary democracy as per the models in the West countries, and this allows no room for direct democracy or Quranic Shura. Hence, secular cultural elite in Egypt (and the Arab world) must cooperate with Arab Quranists to peacefully and intellectually face and combat this destructive Salafist and Wahabi trends, from within the Quran itself, since Quranic teachings and higher values match their secular ideals.