AL-ISLAMU WA AL-MUSLIMU

Prayer, the most beautiful manifestation of servitude

2011-02-06T20:55:00.000-08:00

The philosophy of creation of mankind is servitude and worship of the Almighty Creator. The holy Qur'an, the last and final revelation of God to mankind explicitly says in ayah 56 of Surah Zariyaat:

"And I have not created the jinn and the men except that they should serve Me."

Prayer is the loftiest form of supplication and expression of servitude to God. Prayer is the most important practice of the Prophets of God who taught this ritual to mankind. Prophet Abraham left his wife Hajar and firstborn son Ishmael in the hot and then obscure land of Mecca for promulgating prayer. Prophet Moses taught this dynamic practice to the Israelites to express their gratitude to the Lord Most High. Prophet Jesus, while still an infant spoke miraculously to the Israelis who tried to slander his Virgin-Mother, Mary: "I am the servant of God, Who has given me the book… and commanded me to hold prayer."
Prophet Mohammad (blessings of God upon him and his progeny), the Last and Greatest of all Messengers, considered the daily prayer as one of the main tenets of Islam and the pillar of religion. He said: God has made prayer the light of my eyes and made it my beloved, in the same manner that He has given appetite to the hungry for food and the longing for water to the thirsty; however, once a hungry person eats food he gets satiated and once a thirsty drinks water his thirst is quenched, but my love for praying never ends.
In view of the high status of prayer in the Islamic culture, this year the Islamic Republic of Iran held the nationwide conference on prayer for the 19th time. The conference is held every year with the goal of promoting the culture of prayer in society and expressing the role and status of prayer for the sublimity of mankind. With the theme "Prayer, Mosque and Family" the 19th nationwide conference on prayer presented new and exhilarating ways for spreading and strengthening the culture of prayer. Family and mosque are considered two important bases for the spiritual perfection of a person and the soundness of the society. One of the issues outlined at the prayer conference was the manner of absorbing the young generation to the regular and punctual observance of religious duties, including attending the mosque for the daily prayers, and their strengthening of bonds with the spiritual atmosphere. Prayer is the purest supplication in the Divine Court. It is evident that God is never in need of the acts of His servants. Actually it is mankind which is in need of the Almighty and once we strengthen our relationship with God, we benefit from His infinite favours. Therefore, the daily prayer is the means of strengthening our bonds with the source of creation, life, and mercy. Once we stand in the presence of God Almighty for the daily prayers after performing the ablution, we praise the Almighty Lord and affirm our faith in towheed or monotheism, and at the same time we pray for perfection of His favours and his help to keep us away from the path of those who have gone astray and become the object of divine wrath. Thus, the prayer makes us always cognizant of God and keeps us away from evil and wicked ways including impurities. In ayah 45 of Surah Ankabooth, the holy Qur'an says:

"Surely prayer keeps (one) away from indecency and evil"

Truly the moments when mankind gets free from the chaotic and deceitful world and steps into the hallowed precincts of the daily prayers, he/she enters an enlightened environment. It is natural that many of spiritual problems of mankind are relieved by entering into communion with God through prayer. From the viewpoint of Islam the source of power and spiritual perfection of mankind is his heartfelt attention towards the Creator of the world. The major part of psychological diseases and ethical disorders stem from ignorance and lack of remembrance of God. For this reason, mankind has been asked to always remember God, from morning till the evening in whatever state they maybe. Thus, we should strengthen our spirit of communicating with the Source of Life. That is why in the holy Qur'an, God has commanded us to observe prayer and patience even during hardships.

In the 19th nationwide conference of prayer the speakers stressed the importance of the role of mosques in ensuring a sound and healthy society. Leader of the Islamic Revolution, Ayatollah Seyyed Ali Khamenei, in his message to the confab, pointed to the various roles a mosque plays in society, which distinguishes it from the place of worship of other religions. He said: Among the most dynamic initiatives of Islam was the setting up of the mosque, first in Qoba and then in Medina, during the time of the Prophet, so as to give a unique identity to Muslims and the Islamic society. The Leader pointed to the role of the ulema at mosques, likening these pious and wise personages to doctors and nurses in hospitals caring for the patients. The conference, studied various other matters such as the strengthening of family life, the presence of women in mosques and the role of mass media in encouraging people to regularly and punctually perform the prayer by attending mosques.

The Hajj (2)

2011-02-06T20:46:00.000-08:00

The sun was at its zenith over the barren desert. A fateful journey was underway, a journey that would serve forever as a barometer for faith.

Prophet Abraham (peace upon him) along with his second wife Hajar and his firstborn son, Ishmael (peace upon them), was setting out for another land on the command of God. Abraham left the cities and towns of Canaan or Palestine behind him and entered the barren Arabian Desert. He kept traveling until the Promised Land appeared before his eyes. Finally he reached a dry and arid land with no habitation. It was a waterless spot without any vegetation and surrounded by stark mountains. Here he found the traces of God’s Symbolic House, the cube-shaped Ka’ba, built by the Father of mankind, Adam at the dawn of creation that had all but vanished after the great deluge of the days of Prophet Noah (PBUH). He dismounted, took one last look at Hajar and the tender boy Ishmael, and after handing them whatever meagre food and water resources he had, he decided to return to Canaan in which land he had settled along with his first wife Sarah after being expelled from his homeland Mesopotamia or modern day Iraq following the successful ordeal of fire that he had passed for breaking the idols that the retarded minds worshipped as deities. So staunch was his faith from the very beginning that the youthful Abraham’s trust in God had miraculously transformed into a pleasant garden the blazing inferno, which the tyrant Nimrod had ignited for him.

Abraham had married his cousin Sarah but the pair now in their old age failed to conceive. On Sarah’s insistence, he took her young Egyptian maid Hajar as his second wife and through her God gave him a radiant son whom he named Ishmael. Sarah, who later in life would also conceive and give birth to a son called Isaac, felt a sort of envy for Hajar and told Abraham to banish her and his son Ishmael from her sight. But the All-Merciful God, as part of His infinite wisdom that is beyond the apprehension of mortals, decreed something else. He commanded Abraham to take Hajar and Ishmael to the obscure land of Mecca and leave them there because it was Divine Providence to immortalize this land and make it the focal point for all true believers. Hajar now took a look at her departing husband and said: O Abraham! Do you leave us alone where there is no living soul, no water and no vegetation? To whom do you entrust us in this dry uninhabited valley?
Tears flowed down Abraham’s eyes. He cast a long last look of affection towards Ishmael and Hajar, and promising to visit them, said: God has ordered me to leave you here and He will help you.
When the faithful Hajar heard these words she smiled with content and said: God will never leave us alone.
Abraham, prior to his return to Canaan, sincerely prayed to God and his prayer echoed in the valleys and mountains of the barren valley. The Holy Qur’an has preserved this prayer in ayah 37 of Surah Ibrahim:
“O our Lord! Surely I have settled a part of my offspring in a valley unproductive of fruit, near Thy Sacred House. Our Lord, that they may keep up prayer; therefore make the hearts of some people yearn towards them and provide them with fruits; haply they may be grateful.”
Now Hajar was faced with a great trial and had to protect Ishmael in this arid land. Once their meagre water and food supply ended, she began a frantic search for water in the barren vicinity as the young Ishmael was overcome with thirst. She ran up and down between the peaks of the nearby hillocks of Safa and Marwah seven times in the hope of spotting water from their tops. Losing all hopes of finding water she turned, unable to bear the sight of the thirsty boy rubbing his feet in the barren sand. At this moment a spring of water started gushing miraculously from under the feet of Ishmael. It was pure and fresh water that kept flowing until Hajar cried in her native tongue “Zam Zam”, which means Stop, Stop. The water that was a gift of God Almighty stopped. It attracted birds and soon vegetation grew in its vicinity, resulting in the advent of a tribe of Arab nomads surprised to see birds hovering over such a totally barren place. The nomads sought her permission to avail of the waters of the spring and to settle not far from Mecca. Later, as per the command of God Almighty, Prophet Abraham returned and found his family settled and safe. Ishmael had grown into an exuberant lad. God then commanded Abraham to rebuild the Holy Ka’ba, that symbolic house of God the Omnipresent, and invite mankind to perform pilgrimage to it. Thus the prayer of Abraham was materialized and Mecca took on the shape of a city, as people came from the farthest parts to pray at the supreme symbol of monotheism.

The Hajj (1)

2011-02-06T20:38:00.000-08:00

The Hajj is without doubt the largest annual assembly of human beings anywhere in the world. It is a pilgrimage rooted deeply in human nature.

As over two million pilgrims have gathered in the holy city of Mecca to perform the self-building and society-reforming pilgrimage that is a manifestation of Islamic unity, let us reflect on the facts.
The Hajj was not an innovation of the fallible human mind. It was God Almighty Who decreed it. And the person chosen to proclaim it was the great Patriarch of antiquity, Prophet Abraham (PBUH). In the distant past, in the remote wilderness of Arabia in an obscure place called Mecca, the Father of the Human Race, Adam, had built a symbolic house for the Unseen but Omnipotent Creator, a house that was submerged by the great deluge of the days of Prophet Noah (PBUH). It was now the duty of Abraham to raise the foundations of this sacred house built on a spot that is believed to be the first piece of land on which the sun shone after dry land began to emerge from under the surface of the oceans long before mankind was created. Abraham, with the help of his young son Ishmael, whom he was divinely commanded to sacrifice, and whose sacrifice was deferred by God to be fulfilled later in history by his illustrious descendant Imam Husain (PBUH) at Karbala, completed the reconstruction of the Ka’ba, the cube-shaped structure. He was then asked by God to proclaim the pilgrimage. Abraham obeyed although except for his wife and son no other human being was present in the Mecca of those days. The call of the tried and tested Patriarch did not echo and die out in the barren mountains that surrounded Mecca. In fact it reverberated and with precision pierced the wombs of the unborn who in the spiritual world of pre-creation responded to Prophet Abraham’s call for the Hajj pilgrimage.
Allahomma labbaik, labbaika la sharika laka labbaik, is what every pilgrim to the Holy Ka’ba says when he or she enters the inviolable land, where the killing of even an insect is divinely prohibited during the Hajj, when pilgrims are clad in that most endurable of all clothing, the seamless Ehraam that resembles the shroud and is a reminder for mankind of the final journey of the human soul. The phrase is the response to Abraham’s call. It means: Here I am O Allah, here I am. There is no partner unto You. Here I am.
This is manifestation of the promise of God, Who relates in verses 27 and 28 of Surah Hajj His tidings to Abraham: "And proclaim to mankind the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path, That they may witness advantages for them and mention the name of Allah during stated days."
The Hajj pilgrimage is thus incumbent once in a lifetime on every grown-up able bodied man or woman having the financial means and security of travel to Mecca. The pilgrims follow the path of Abraham when performing the rituals. For example when they make walk between the hillocks of Safa and Marwa with a prayer on their lips and hearts turned towards the All-Merciful, they are in fact emulating the quest of Abraham’s wife Hajar for water for the baby Ishmael in what was once a barren and treeless land. When they drink the waters of well of Zamzam they contemplate on God’s Bounty and how the spring burst out from the bowels of the earth to quench the thirst of the infant. When they move to the plain of Arafaat on the 9th of Zilhijja to spend the day in prayer and contemplation they yearn for the consciousness and cognizance of God Almighty that Adam and Abraham attained on this tract of land. When they sacrifice an animal – sheep, goat, cow or camel – they commemorate the miraculous substitution of the ram for the young Ishmael. When they stone the symbolic Satans, a ritual that is called Rami al-Jamaraat, they re-enact the steadfastness of Abraham, Hajar and Ishmael against the temptations of the devil that had appeared separately to the three to try to desist Abraham from carrying out God’s commandment. The pilgrims in fact are required to cast off the devilish tendencies in human beings and undergo a spiritual cleansing so that the Almighty accepts their pilgrimage.
The Hajj pilgrimage is an exercise for self-reform. It is an opportunity to mould oneself and inculcate manners and morals. It is a form of worship that strengthens the relationship between mankind and the Creator. The Hajj is also the supreme manifestation of Islamic unity. Here Muslims of every denomination rub shoulders with each other to perform the same rites and rituals. They circumambulate the Ka’ba, the focal point for Muslims throughout the world, which God Almighty in verse of Surah has described as "Most surely the First House appointed for mankind is the one at Bekka, blessed and a guidance for the nations."
The Ka’ba is thus the pinnacle of monotheism that inspires Muslims to form a monolithic community despite the superficial differences of race, colour, language and class. It is an inspiration to remove poverty from society and to implement social justice. The Hajj beckons Muslims to avail of divine blessings by recognizing their enemies and taking precautions against the plots of the oppressors who scheme to destabilize them and plunder their resources.

Becoming a Muslim

2011-02-06T20:27:00.000-08:00

This article is designed for those who wish to become Muslim; as to what would be their benefits after accepting Islam. It should be stated here that we are not trying to entice people to become Muslim, nor are we trying to convert them into the fold of Islam.
Any person who wishes to become a Muslim should recognize that he or she will get all these benefits and much more. However, he or she should realize that they have to earn them by practicing the teachings of Islam. Implementing the practice of Islamic teachings is as important as believing.

Benefits
The following items are some of the benefits to be earned and enjoyed by those who wish to become Muslim:
1. As far as the Creator (whose proper name is Allah) is concerned, you will be able to identify Him and get to know Him, His role and your relationship to His names, you will be able to communicate with Him any time, 24 hours a day, throughout the whole year. As a result of this category, you will be able to know your origin, your roots and the wisdom as to why you are on this planet. You will be able to have good answers to the questions why, how, when, where, what and other philosophical questions.
2. As a result of the first benefit, your loyalty, allegiance, and obedience will be to the Creator himself. You will transcend yourself from all types of allegiance for this world. This means that if there is a conflict of interest between your boss, your job, your government, your system or any worldly relationship with the Creator, you will undoubtedly put your trust in Allah, the Creator of the universe. You will follow Him before you follow anyone else.
3. As a result of the second benefit, you will be able to acquire peace, harmony, tranquility and happiness within yourself, with your family, with people of the world, with the environment and with the universe. One has to remember that the source of peace is Allah, and one of his beautiful names is that He is The Peace.
4. As an endorsement to the third benefit, you will get rid of the extra electrostatic charges from your brain and the central nervous system by performing the daily Salah. Through Salah, you are to prostrate by putting your forehead to the floor; and as such are grounding yourself, and you are discharging these extra charges into the ground. As a result of this act, you will get rid of many of the neurological diseases from your body.
5. As a result of the fourth benefit, you will acquire a pleasant personality. You will be friendly and amicable. You would not need to drink alcohol, to use drugs or to get involved in vulgarity or immorality.
6. Through the experience of fasting in Islam, you will be able to have self-control, self-restraint, self-discipline, self-education, self-evaluation, and self-obedience to Allah the Creator. You undoubtedly will be able to improve health, personality, character, and behavior.
7. As a result of the sixth benefit, you will be able to control your lusts, selfishness, desires, greed, ego, and conceitedness.
8. Another side reaction of the sixth and seventh benefits is that you will be generous and hospitable; you will try to purify yourself and your mistakes by sharing your happiness and your wealth with those who are less fortunate than you. Your rewards will manifold, compounded daily until the Day of Judgement.
9. By performing pilgrimage to Mecca, you will transcend yourself from being nationalistic, sectarian, or denominational into being universal. You will be part and an essential constituent of the rainbow of Islam. You will be also part of the brotherhood of Islam with those who already submitted themselves to the Creator. At the same time, you will get rid of any inferiority or superiority complexes. You will also find yourself in synchrony and harmony with all the prophets and messengers of Allah since the creation of Adam and Eve until the last and final messenger to mankind, Prophet Muhammad (SAWA). While in Mecca, you will be able to visit the places of revelation of the Holy Qu`ran as well as the places visited by Prophet Abraham and members of his family such as Hagar and Ishmael. You will visit the place where Adam and Eve met on earth.
10. In becoming a Muslim, you will do your best to stop all types of exploitations in all their forms: economic, biological, mental, spiritual, psychological, political, etc.. You will also work to liberate people and give them freedom of worship, freedom of speech, and freedom of expression. You will be a leader and help lead people to peace, tranquility and happiness.
11. In accepting Islam, you will help to reduce all types of social ills in the society: juvenile delinquency, child abuse, domestic abuse, incest, homosexuality, sexual promiscuity, premarital relationships, extramarital relationships, and other vices.
12. As a result of the eleventh benefit, you will reduce and eliminate venereal diseases, AIDS, and other diseases of similar nature in the society.
13. Finally, when you die, you will die at peace. You will have a happy life in the grave and later, eternal happiness. Angels at the time of death will comfort you. They will also show you your place in paradise. On the Day of Judgement, you will be able to see and meet all the prophets and messengers of God to mankind including Noah, Abraham, Moses, Jesus, and Muhammad (peace upon them all). You will be able to see and meet any and all of your friends and relatives. You will live an eternal life of bliss in paradise.

Islam as a unique and true religion.

2011-01-28T04:30:00.000-08:00

Islam is a religion without any mythology. Its teachings are simple and intelligible. It is free from superstitions and irrational beliefs. The oneness of God, the prophethood of Muhammad, and the concept of life after death are the basic articles of its faith. They are based on reason and sound logic. All of the teachings of Islam flow from those basic beliefs and are simple and straightforward. There is no hierarchy of priests, no farfetched abstractions, no complicated rites or rituals.

Say ‘O, my Lord! Advance me in knowledge. (Quran 20: 114)
God also says:

“Are those who know equal with those who know not? But only men of understanding will pay heed.”

(Quran 39: 9)

It is reported that the Prophet, may the mercy and blessings of God be upon him, said that:
“He who leaves his home in search of knowledge (walks) in the path of God.”

(At-Tirmidhi)

and that,

“Seeking knowledge is obligatory upon every Muslim.”

(Ibn Majah and al-Bayhaqi)

This is how Islam brings man out of the world of superstition and darkness and initiates him into the world of knowledge and light. Again, Islam is a practical religion and does not allow indulgence in empty and futile theorizing. It says that faith is not a mere profession of beliefs, but rather that it is the very mainspring of life. Righteous conduct must follow belief in God. Religion is something to be practiced and not an object of mere lip service. The Quran says:

“Those who believe and act righteously, joy is for them, and a blissful home to return to.” (Quran 13: 29)

The Prophet is also reported to have said:

“God does not accept belief if it is not expressed in deeds, and does not accept deeds if they do not conform to belief.” (At-Tabarani)

Thus Islam’s simplicity, rationality and practicality are what characterize Islam as a unique and true religion.

Unity of Matter and Spirit

A unique feature of Islam is that it does not divide life into watertight compartments of matter and spirit. It stands not for denial of life but for the fulfillment of life. Islam does not believe in asceticism. It does not ask man to avoid material things. It holds that spiritual elevation is to be achieved by living piously in the rough and tumble of life, not by renouncing the world. The Quran advises us to pray as follows:

“Our Lord! Give us something fine in this world as well as something fine in the Hereafter.” (Quran 2:201)

But in making use of life luxuries, Islam advises man to be moderate and keep away from extravagance, God says:
“…and eat and drink and be not extravagant; surely He does not love the extravagant.” (Quran 7:31)

On this aspect of moderation, the Prophet said:

“Observe fasting and break it (at the proper time) and stand in prayer and devotion (in the night) and have sleep, for your body has its right over you, and your eyes have rights over you, and your wife has a claim upon you, and the person who pays a visit to you has a claim upon you.”

Thus, Islam does not admit any separation between “material” and “moral,” “mundane” and “spiritual” life, and enjoins man to devote all of his energies to the reconstruction of life on healthy moral foundations. It teaches him that moral and material powers must be welded together and that spiritual salvation can be achieved by using material resources for the good of man in the service of just ends and not by living a life of asceticism or by running away from the challenges of life.

The world has suffered at the hands of the one-sidedness of many other religions and ideologies. Some have laid emphasis on the spiritual side of life but have ignored its material and mundane aspects. They have looked upon the world as an illusion, a deception, and a trap. On the other hand, materialistic ideologies have totally ignored the spiritual and moral side of life and have dismissed it as fictitious and imaginary. Both of these attitudes have resulted in disaster, for they have robbed mankind of peace, contentment, and tranquility.
Even today, the imbalance is manifested in one or the other direction. The French scientist Dr. De Brogbi rightly says:

“The danger inherent in too intense a material civilization is to that civilization itself; it is the disequilibria which would result if a parallel development of the spiritual life were to fail to provide the needed balance.”

Christianity erred on one extreme, whereas modern western civilization, in both of its variants of secular capitalistic democracy and Marxist socialism has erred on the other. According to Lord Snell:

“We have built a nobly-proportioned outer structure, but we have neglected the essential requirement of an inner order; we have carefully designed, decorated and made clean the outside of the cup; but the inside was full of extortion and excess; we used our increased knowledge and power to administer to the comforts of the body, but we left the spirit impoverished.”

Islam seeks to establish equilibrium between these two aspects of life - the material and the spiritual. It says that everything in the world is for man, but man was created to serve a higher purpose: the establishment of a moral and just order that will fulfill the will of God. Its teachings cater for the spiritual as well as the temporal needs of man. Islam enjoins man to purify his soul and to reform his daily life - both individual and collective - and to establish the supremacy of right over might and of virtue over vice. Thus Islam stands for the middle path and the goal of producing a moral man in the service of a just society.

Islam a Complete Way of Life

Islam is not a religion in the common and distorted sense, for it does not confine its scope to one’s private life. It is a complete way of life and is present in every field of human existence. Islam provides guidance for all aspects of life - individual and social, material and moral, economic and political, legal and cultural, and national and international. The Quran enjoins man to embrace Islam without any reservation and to follow God’s guidance in all areas of life.

In fact, it was an unfortunate day when the scope of religion was confined to the private life of man and its social and cultural role was reduced to naught, as has happened in this century. No other factor, perhaps, has been more important in causing the decline of religion in the modern age than its retreat into the realm of private life. In the words of a modern philosopher: “Religion asks us to separate things of God from those of Caesar. Such a judicial separation between the two means the degrading of both the secular and the sacred ... That religion is worth little if the conscience of its followers is not disturbed when war clouds are hanging over us all and industrial conflicts are threatening social peace. Religion has weakened man’s social conscience and moral sensitivity by separating the things of God from those of Caesar.”

Islam totally denounces this concept of religion and clearly states that its objectives are the purification of the soul and the reform and reconstruction of society. As we read in the Quran:

“We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that God may know him who helpeth Him and His messengers, though unseen. Lo! God is Strong, Almighty.” (Quran 57: 25)

God also says:
“The decision rests with God only, Who hath commanded you that ye worship none save Him. This is the right religion, but most men know not.” (Quran 12: 40)

Thus even a cursory study of the teachings of Islam shows that it is an all-embracing way of life and does not leave out any field of human existence to become a playground for the forces of evil.

Balance between the Individual and Society

Another unique feature of Islam is that it establishes a balance between individualism and collectivism. It believes in the individual personality of man and holds everyone personally accountable to God. The Prophet, may the mercy and blessings of God be upon him, says:

“Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband’s house and is responsible for it, and a servant is a guardian of his master’s property and is responsible for it.”

I heard that from God’s Apostle and I think that the Prophet also said, “A man is a guardian of is father’s property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care.” (Saheeh Al-Bukhari, Saheeh Muslim)

Islam also guarantees the fundamental rights of the individual and does not permit anyone to tamper with them. It makes the proper development of the personality of man one of the prime objectives of its educational policy. It does not subscribe to the view that man must lose his individuality in society or in the state.

In Islam, all men are equal, regardless of color, language, race, or nationality. It addresses itself to the conscience of humanity and banishes all false barriers of race, status, and wealth. There can be no denying the fact that such barriers have always existed and continue to exist today in the so-called enlightened age. Islam removes all of these impediments and proclaims the ideal of the whole of humanity being one family of God.

Islam is international in its outlook and approach and does not admit barriers and distinctions based on color, clan, blood, or territory, as was the case before the advent of Muhammad. Unfortunately, these prejudices remain rampant in different forms even in this modern age. Islam wants to unite the entire human race under one banner. To a world torn by national rivalries and feuds, it presents a message of life and hope and of a glorious future.

The historian, A. J. Toynbee, has some interesting observations to make in this respect. In Civilization on Trial, he writes: “Two conspicuous sources of danger - one psychological and the other material - in the present relations of this cosmopolitan proletariat, i.e., [westernized humanity] with the dominant element in our modern Western society are race consciousness and alcohol; and in the struggle with each of these evils the Islamic spirit has a service to render which might prove, if it were accepted, to be of high moral and social value.

The extinction of race consciousness between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue ... It is conceivable that the spirit of Islam might be the timely reinforcement which would decide this issue in favor of tolerance and peace.

As for the evil of alcohol, it is at its worst among primitive populations in tropical regions which have been ‘opened up’ by Western enterprise. The fact remains that even the most statesmanlike preventive measures imposed by external authority are incapable of liberating a community from a social vice unless a desire for liberation and a will to carry this desire into voluntary action on its own part are awakened in the hearts of the people concerned. Now Western administrators, at any rate those of ‘Anglo-Saxon’ origin, are spiritually isolated from their ‘native’ wards by the physical ‘color bar’ which their race-consciousness sets up; the conversion of the natives’ souls is a task to which their competence can hardly be expected to extend; and it is at this point that Islam may have a part to play.

In these recently and rapidly ‘opened up’ tropical territories, the Western civilization has produced an economic and political plenum and, in the same breath, a social and spiritual void.
Here, then, in the foreground of the future, we can remark two valuable influences which Islam may exert upon the cosmopolitan proletariat of a Western society that has cast its net around the world and embraced the whole of mankind; while in the more distant future we may speculate on the possible contributions of Islam to some new manifestation of religion.”

Permanence and Change

The elements of permanence and change coexist in human society and culture and are bound to remain so. Different ideologies and cultural systems have erred in leaning heavily towards one or other of these ends of the equation. Too much emphasis on permanence makes the system rigid and robs it of flexibility and progress, while a lack of permanent values and unchanging elements generate moral relativism, shapelessness, and anarchy.

What is needed is a balance between the two – a system that could simultaneously cater for the demands of permanence and change. An American judge, Mr. Justice Cardozo, rightly says that “the greatest need of our time is a philosophy that will mediate between conflicting claims of stability and progress and supply a principle of growth.” Islam presents an ideology, which satisfies the demands of stability as well as of change.
Deeper reflection reveals that life has within it elements of permanence and change - it is neither so rigid and inflexible that it cannot admit of any change even in matters of detail, nor it is so flexible and fluid that even its distinctive traits have no permanent character of their own. This becomes clear from observing the process of physiological change in the human body, for every tissue of the body changes a number of times in one’s lifetime even though the person remains the same. A tree’s leaves, flowers, and fruits change but its character remains unchanged. It is a law of life that elements of permanence and change must co-exist in a harmonious equation.

Only such a system of life that can provide for both these elements can meet all of the cravings of human nature and all of the needs of human society. The basic problems of life remain the same in all ages and climes, but the ways and means to solve them as well as the techniques of handling the phenomenon undergo change with the passage of time. Islam brings to focus a new perspective on this problem and tries to solve it in a realistic way.

The Quran and the Sunnah contain the eternal guidance given by the Lord of the universe. This guidance comes from God, who is free from the limitations of space and time and, as such, the principles of individual and social behavior revealed by Him are based on reality and are eternal. But God has revealed only broad principles and has endowed man with the freedom to apply them in every age in the way suited to the spirit and conditions of that age. It is through ijtihad (intellectual effort to arrive at the truth) that people of every age try to implement and apply the divine guidance to the problems of their times. Thus the basic guidance is of a permanent nature, while the method of its application can change in accordance with the peculiar needs of every age. That is why Islam always remains as fresh and modern as tomorrow’s morn.

Complete Record of Teachings Preserved

Last, but not least, is the fact that the teachings of Islam have been preserved in their original form. As a result, God’s guidance is available without adulteration of any kind. The Quran is the revealed book and word of God, which has been in existence for the last fourteen hundred years. It is still available in its original form. Detailed accounts of the life of the Prophet and of his teachings are available in their pristine purity. There has not been even one change made in this unique historic record. The sayings and the entire record of the life of the Prophet have been handed down to us with unprecedented precision and authenticity in works of the Hadith and the Sirah (the Prophet’s Biography). Even a number of non-Muslim critics admit this eloquent fact.
These are some of the unique features of Islam that establish its credentials as the religion of man the religion of today and the religion of tomorrow. These aspects have appealed to millions of people in the past and the present and have made them affirm that Islam is the religion of truth and the right path for mankind. There is no doubt that these aspects will continue to appeal to even more people in the future. Men with pure hearts and sincere longing for truth will always continue to say:

“I affirm that there is none worthy of worship except God, that He is One, sharing His authority with no one, and I affirm that Muhammad is His Servant and His Prophet.”

Here, we’d like to conclude with the following words that George Bernard Shaw is reported to have said:

I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion, which appears to me to possess that assimilating capacity to the changing phases of existence, which can make itself appeal to every age. I have studied him - the wonderful man - and in my opinion far from being an Antichrist, he must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.

The Mosque

2010-03-12T21:47:00.000-08:00

A mosque is the building in which Muslims worship God. Throughout Islamic history, the mosque was the centre of the community and towns formed around this pivotal building. Nowadays, especially in Muslim countries mosques are found on nearly every street corner, making it a simple matter for Muslims to attend the five daily prayers. In the West mosques are integral parts of Islamic centers that also contain teaching and community facilities.

Mosques come in all shapes and sizes; they differ from region to region based on the density of the Muslim population in a certain area. Muslims in the past and even today have made use of local artisans and architects to create beautiful, magnificent mosques.

There are however, certain features that are common to all mosques. Every mosque has a mihrab, a niche in the wall that indicates the direction of Mecca; the direction towards which Muslims pray. Most mosques have a minbar (or pulpit) from which an Islamic scholar is able to deliver a sermon or speech.

Other common features include, minarets, tall towers used to call the congregation to prayer. Minarets are highly visible and are closely identified with mosques. Normally there is a large rectangular or square prayer area. It often takes the form of a flat roof supported by columns or a system of horizontal beams supported by architraves. In other common mosque designs, the roof consists of a single large dome on pendentives.[1] There are usually separate prayer areas, with separate entrances for both men and women.

Mosques have developed significantly over the past 1400 years. Many have courtyards containing decorative pools and fountains, which originally supplied water for ablution before prayer. Nowadays however, more private bathroom and toilet facilities are provided. Originally simple structures with earthen floors, now, mosque floors are usually covered with plush carpet. They are more often than not decorated with straight lines of geometric designs that ensure Muslims stand in straight rows to perform their five daily prayers.

There are never any images of life or statues in mosques, for in Islam it is forbidden that such things are kept or displayed. . At times, the interior walls of the mosque are decorated with verses from the Quran in Arabic calligraphy, or with intricate geometric designs. The patterns are made from a variety of materials including mosaics, stucco, stone, ceramics, and wood. The more classical designs are referred to as arabesque, and they take the form of a radial grid in which circle and star shapes are prominent. Designs can be both two, and three-dimensional.

More often than not, even in arid desert countries mosques are cool, serene havens. When a person enters a mosque he or she would have left the hustle and bustle of the material world and retreated into a calm shelter or sanctuary. Mosques are houses of worship. Men are expected to pray all five daily obligatory prayers in a mosque, in congregation. Although women are welcome to pray in the mosque it is more praiseworthy for them to pray in their homes. Nonetheless, Muslims are permitted to pray anywhere, excluding filthy or impure places such as toilets or in graveyards.Prophet Muhammad, may the mercy and blessings of God be upon him, said, “The entire earth was made a masjid for me”[2]. Masjid is the Arabic word for mosque. However, while the term mosque has come to mean a building specifically for prayer the word masjid has retained several layers of meaning.
In the very literal sense, masjid means place of prostration. The Arabic word comes from the root “sa-ja-da” meaning to prostrate. When a Muslim’s forehead touches the ground, he or she is close to God. Prayer establishes the connection between the believer and his Lord and prostration symbolises complete submission.
Many people have incorrectly stated that the word mosque is not a translation of the word masjid. They claim that the word mosque comes from the word mosquito and attribute it to Queen Isabella and King Ferdinand of 15th century Spain. However, the words mosque and mosquito are totally unrelated.

The word “mosque” was introduced into the English language in the late 14th or early 15th century from the French. It comes from the French word mosquée from the old French word mousquaie. The French, in turn, derived the word from the Italian word moschea from moscheta. The Italians got it either directly from the Arabic word masjid or from the old Spanish mesquita.[3]

Thus we can see that the translation of the Arabic word Masjid, into English becomes mosque. A mosque is a house of prayer, and a place of prostration. It is a building designed and built specifically for the worship of Allah. It is where Muslims stand shoulder to shoulder, united in their love for God and their desire to please Him.

________________________________________
Footnotes:
[1] Pendentives are an Islamic contribution to architecture that allow the placing of a circular dome over a square room or an elliptical dome over a rectangular room.
[2] Saheeh Al-Bukhari. Me is taken to mean - my nation.
[3] The American Heritage Dictionary of the English Language, Fourth Edition; © 2000 Houghton Mifflin Company.
Online Etymology Dictionary, http://www.etymonline.com/m8etym.htm

Islam Differ from other Faiths

2010-03-11T02:18:00.000-08:00

Simplicity, Rationality and Practicality

Islam is a religion without any mythology. Its teachings are simple and intelligible. It is free from superstitions and irrational beliefs. The oneness of God, the prophethood of Muhammad, and the concept of life after death are the basic articles of its faith. They are based on reason and sound logic. All of the teachings of Islam flow from those basic beliefs and are simple and straightforward. There is no hierarchy of priests, no farfetched abstractions, no complicated rites or rituals.

Everybody may approach the Quran directly and translate its dictates into practice. Islam awakens in man the faculty of reason and exhorts him to use his intellect. It enjoins him to see things in the light of reality. The Quran advises him to seek knowledge and invoke God to expand his awareness:

Say ‘O, my Lord! Advance me in knowledge. (Quran 20: 114)

God also says:
“Are those who know equal with those who know not? But only men of understanding will pay heed.” (Quran 39: 9)

It is reported that the Prophet, may the mercy and blessings of God be upon him, said that:
“He who leaves his home in search of knowledge (walks) in the path of God.” (At-Tirmidhi)

and that,

“Seeking knowledge is obligatory upon every Muslim.” (Ibn Majah and al-Bayhaqi)

This is how Islam brings man out of the world of superstition and darkness and initiates him into the world of knowledge and light.

Again, Islam is a practical religion and does not allow indulgence in empty and futile theorizing. It says that faith is not a mere profession of beliefs, but rather that it is the very mainspring of life. Righteous conduct must follow belief in God. Religion is something to be practiced and not an object of mere lip service. The Quran says:

“Those who believe and act righteously, joy is for them, and a blissful home to return to.” (Quran 13: 29)

The Prophet is also reported to have said:

“God does not accept belief if it is not expressed in deeds, and does not accept deeds if they do not conform to belief.” (At-Tabarani)

Thus Islam’s simplicity, rationality and practicality are what characterize Islam as a unique and true religion.

Unity of Matter and Spirit

A unique feature of Islam is that it does not divide life into watertight compartments of matter and spirit. It stands not for denial of life but for the fulfillment of life. Islam does not believe in asceticism. It does not ask man to avoid material things. It holds that spiritual elevation is to be achieved by living piously in the rough and tumble of life, not by renouncing the world. The Quran advises us to pray as follows:

“Our Lord! Give us something fine in this world as well as something fine in the Hereafter.” (Quran 2:201)

But in making use of life luxuries, Islam advises man to be moderate and keep away from extravagance, God says:

“…and eat and drink and be not extravagant; surely He does not love the extravagant.” (Quran 7:31)

On this aspect of moderation, the Prophet said:

“Observe fasting and break it (at the proper time) and stand in prayer and devotion (in the night) and have sleep, for your body has its right over you, and your eyes have rights over you, and your wife has a claim upon you, and the person who pays a visit to you has a claim upon you.”

Thus, Islam does not admit any separation between “material” and “moral,” “mundane” and “spiritual” life, and enjoins man to devote all of his energies to the reconstruction of life on healthy moral foundations. It teaches him that moral and material powers must be welded together and that spiritual salvation can be achieved by using material resources for the good of man in the service of just ends and not by living a life of asceticism or by running away from the challenges of life.

The world has suffered at the hands of the one-sidedness of many other religions and ideologies. Some have laid emphasis on the spiritual side of life but have ignored its material and mundane aspects. They have looked upon the world as an illusion, a deception, and a trap. On the other hand, materialistic ideologies have totally ignored the spiritual and moral side of life and have dismissed it as fictitious and imaginary. Both of these attitudes have resulted in disaster, for they have robbed mankind of peace, contentment, and tranquility.

Even today, the imbalance is manifested in one or the other direction. The French scientist Dr. De Brogbi rightly says:

“The danger inherent in too intense a material civilization is to that civilization itself; it is the disequilibria which would result if a parallel development of the spiritual life were to fail to provide the needed balance.”

Christianity erred on one extreme, whereas modern western civilization, in both of its variants of secular capitalistic democracy and Marxist socialism has erred on the other. According to Lord Snell:

“We have built a nobly-proportioned outer structure, but we have neglected the essential requirement of an inner order; we have carefully designed, decorated and made clean the outside of the cup; but the inside was full of extortion and excess; we used our increased knowledge and power to administer to the comforts of the body, but we left the spirit impoverished.”

Islam seeks to establish equilibrium between these two aspects of life - the material and the spiritual. It says that everything in the world is for man, but man was created to serve a higher purpose: the establishment of a moral and just order that will fulfill the will of God. Its teachings cater for the spiritual as well as the temporal needs of man. Islam enjoins man to purify his soul and to reform his daily life - both individual and collective - and to establish the supremacy of right over might and of virtue over vice. Thus Islam stands for the middle path and the goal of producing a moral man in the service of a just society.

Islam, a Complete Way of Life

Islam is not a religion in the common and distorted sense, for it does not confine its scope to one’s private life. It is a complete way of life and is present in every field of human existence. Islam provides guidance for all aspects of life - individual and social, material and moral, economic and political, legal and cultural, and national and international. The Quran enjoins man to embrace Islam without any reservation and to follow God’s guidance in all areas of life.
In fact, it was an unfortunate day when the scope of religion was confined to the private life of man and its social and cultural role was reduced to naught, as has happened in this century. No other factor, perhaps, has been more important in causing the decline of religion in the modern age than its retreat into the realm of private life. In the words of a modern philosopher: “Religion asks us to separate things of God from those of Caesar. Such a judicial separation between the two means the degrading of both the secular and the sacred ... That religion is worth little if the conscience of its followers is not disturbed when war clouds are hanging over us all and industrial conflicts are threatening social peace. Religion has weakened man’s social conscience and moral sensitivity by separating the things of God from those of Caesar.”
Islam totally denounces this concept of religion and clearly states that its objectives are the purification of the soul and the reform and reconstruction of society. As we read in the Quran:

“We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that God may know him who helpeth Him and His messengers, though unseen. Lo! God is Strong, Almighty.” (Quran 57: 25)

God also says:

“The decision rests with God only, Who hath commanded you that ye worship none save Him. This is the right religion, but most men know not.” (Quran 12: 40)

Thus even a cursory study of the teachings of Islam shows that it is an all-embracing way of life and does not leave out any field of human existence to become a playground for the forces of evil.

Balance between the Individual and Society

Another unique feature of Islam is that it establishes a balance between individualism and collectivism. It believes in the individual personality of man and holds everyone personally accountable to God. The Prophet, may the mercy and blessings of God be upon him, says:

“Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband’s house and is responsible for it, and a servant is a guardian of his master’s property and is responsible for it.”

I heard that from God’s Apostle and I think that the Prophet also said, “A man is a guardian of is father’s property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care.” (Saheeh Al-Bukhari, Saheeh Muslim)

Islam also guarantees the fundamental rights of the individual and does not permit anyone to tamper with them. It makes the proper development of the personality of man one of the prime objectives of its educational policy. It does not subscribe to the view that man must lose his individuality in society or in the state.
In Islam, all men are equal, regardless of color, language, race, or nationality. It addresses itself to the conscience of humanity and banishes all false barriers of race, status, and wealth. There can be no denying the fact that such barriers have always existed and continue to exist today in the so-called enlightened age. Islam removes all of these impediments and proclaims the ideal of the whole of humanity being one family of God.

Islam is international in its outlook and approach and does not admit barriers and distinctions based on color, clan, blood, or territory, as was the case before the advent of Muhammad. Unfortunately, these prejudices remain rampant in different forms even in this modern age. Islam wants to unite the entire human race under one banner. To a world torn by national rivalries and feuds, it presents a message of life and hope and of a glorious future.

The historian, A. J. Toynbee, has some interesting observations to make in this respect. In Civilization on Trial, he writes: “Two conspicuous sources of danger - one psychological and the other material - in the present relations of this cosmopolitan proletariat, i.e., [westernized humanity] with the dominant element in our modern Western society are race consciousness and alcohol; and in the struggle with each of these evils the Islamic spirit has a service to render which might prove, if it were accepted, to be of high moral and social value.

The extinction of race consciousness between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue ... It is conceivable that the spirit of Islam might be the timely reinforcement which would decide this issue in favor of tolerance and peace.

As for the evil of alcohol, it is at its worst among primitive populations in tropical regions which have been ‘opened up’ by Western enterprise. The fact remains that even the most statesmanlike preventive measures imposed by external authority are incapable of liberating a community from a social vice unless a desire for liberation and a will to carry this desire into voluntary action on its own part are awakened in the hearts of the people concerned. Now Western administrators, at any rate those of ‘Anglo-Saxon’ origin, are spiritually isolated from their ‘native’ wards by the physical ‘color bar’ which their race-consciousness sets up; the conversion of the natives’ souls is a task to which their competence can hardly be expected to extend; and it is at this point that Islam may have a part to play.

In these recently and rapidly ‘opened up’ tropical territories, the Western civilization has produced an economic and political plenum and, in the same breath, a social and spiritual void.

Here, then, in the foreground of the future, we can remark two valuable influences which Islam may exert upon the cosmopolitan proletariat of a Western society that has cast its net around the world and embraced the whole of mankind; while in the more distant future we may speculate on the possible contributions of Islam to some new manifestation of religion.”

Permanence and Change

The elements of permanence and change coexist in human society and culture and are bound to remain so. Different ideologies and cultural systems have erred in leaning heavily towards one or other of these ends of the equation. Too much emphasis on permanence makes the system rigid and robs it of flexibility and progress, while a lack of permanent values and unchanging elements generate moral relativism, shapelessness, and anarchy.

What is needed is a balance between the two – a system that could simultaneously cater for the demands of permanence and change. An American judge, Mr. Justice Cardozo, rightly says that “the greatest need of our time is a philosophy that will mediate between conflicting claims of stability and progress and supply a principle of growth.” Islam presents an ideology, which satisfies the demands of stability as well as of change.

Deeper reflection reveals that life has within it elements of permanence and change - it is neither so rigid and inflexible that it cannot admit of any change even in matters of detail, nor it is so flexible and fluid that even its distinctive traits have no permanent character of their own. This becomes clear from observing the process of physiological change in the human body, for every tissue of the body changes a number of times in one’s lifetime even though the person remains the same. A tree’s leaves, flowers, and fruits change but its character remains unchanged. It is a law of life that elements of permanence and change must co-exist in a harmonious equation.

Only such a system of life that can provide for both these elements can meet all of the cravings of human nature and all of the needs of human society. The basic problems of life remain the same in all ages and climes, but the ways and means to solve them as well as the techniques of handling the phenomenon undergo change with the passage of time. Islam brings to focus a new perspective on this problem and tries to solve it in a realistic way.

The Quran and the Sunnah contain the eternal guidance given by the Lord of the universe. This guidance comes from God, who is free from the limitations of space and time and, as such, the principles of individual and social behavior revealed by Him are based on reality and are eternal. But God has revealed only broad principles and has endowed man with the freedom to apply them in every age in the way suited to the spirit and conditions of that age. It is through ijtihad (intellectual effort to arrive at the truth) that people of every age try to implement and apply the divine guidance to the problems of their times. Thus the basic guidance is of a permanent nature, while the method of its application can change in accordance with the peculiar needs of every age. That is why Islam always remains as fresh and modern as tomorrow’s morn.

Complete Record of Teachings Preserved

Last, but not least, is the fact that the teachings of Islam have been preserved in their original form. As a result, God’s guidance is available without adulteration of any kind. The Quran is the revealed book and word of God, which has been in existence for the last fourteen hundred years. It is still available in its original form. Detailed accounts of the life of the Prophet and of his teachings are available in their pristine purity. There has not been even one change made in this unique historic record. The sayings and the entire record of the life of the Prophet have been handed down to us with unprecedented precision and authenticity in works of the Hadith and the Sirah (the Prophet’s Biography). Even a number of non-Muslim critics admit this eloquent fact.

These are some of the unique features of Islam that establish its credentials as the religion of man the religion of today and the religion of tomorrow. These aspects have appealed to millions of people in the past and the present and have made them affirm that Islam is the religion of truth and the right path for mankind. There is no doubt that these aspects will continue to appeal to even more people in the future. Men with pure hearts and sincere longing for truth will always continue to say:

“I affirm that there is none worthy of worship except God, that He is One, sharing His authority with no one, and I affirm that Muhammad is His Servant and His Prophet.”

Here, we’d like to conclude with the following words that George Bernard Shaw is reported to have said:

I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion, which appears to me to possess that assimilating capacity to the changing phases of existence, which can make itself appeal to every age. I have studied him - the wonderful man - and in my opinion far from being an Antichrist, he must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.

The Basic Of Islam

2010-03-11T02:09:00.000-08:00

Among the blessings and favors that God has bestowed upon humanity is that He endowed them with an innate ability to recognize and acknowledge His existence. He placed this awareness deep in their hearts as a natural disposition that has not changed since human beings were first created. Furthermore, He reinforced this natural disposition with the signs that he placed in Creation that testify to His existence. However, since it is not possible for human beings to have a detailed knowledge of God except through revelation from Himself, God sent His Messengers to teach the people about their Creator Who they must worship. These Messengers also brought with them the details of how to worship God, because such details cannot be known except by way of revelation.

Among the blessings and favors that God has bestowed upon humanity is that He endowed them with an innate ability to recognize and acknowledge His existence. He placed this awareness deep in their hearts as a natural disposition that has not changed since human beings were first created. Furthermore, He reinforced this natural disposition with the signs that he placed in Creation that testify to His existence. However, since it is not possible for human beings to have a detailed knowledge of God except through revelation from Himself, God sent His Messengers to teach the people about their Creator Who they must worship. These Messengers also brought with them the details of how to worship God, because such details cannot be known except by way of revelation. These two fundamentals were the most important things that the Messengers of all the divine revelations brought with them from God. On this basis, all the divine revelations have had the same lofty objectives, which are:

1. To affirm the Oneness of God - the praised and glorified Creator – in His essence and His attributes.
2. To affirm that God alone should be worshipped and that no other being should be worshipped along with Him or instead of Him.
3. To safeguard human welfare and oppose corruption and evil. Thus, everything that safeguards faith, life, reason, wealth and lineage are part of this human welfare that religion protects. On the other hand, anything that endangers these five universal needs is a form of corruption that religion opposes and prohibits.
4. To invite the people to the highest level of virtue, moral values, and noble customs.

The ultimate goal of every Divine Message has always been the same: to guide the people to God, to make them aware of Him, and to have them worship Him alone. Each Divine Message came to strengthen this meaning, and the following words were repeated on the tongues of all the Messengers: “Worship God, you have no god other than Him.” This message was conveyed to humanity by prophets and messengers which God sent to every nation. All of these messengers came with this same message, the message of Islam.

All the Divine Messages came to bring the life of the people into willing submission to God. For this reason, they all share the name of “Islam”, or “submission” derived from the same word as “Salam”, or “peace”, in Arabic. Islam, in this sense, was the religion of all the prophets, but why does one see different variations of the religion of God if they all emanated from the same source? The answer is twofold.

The first reason is that as a result of the passage of time, and due to the fact that previous religions were not under the Divine protection of God, they underwent much change and variation. As a result, we see that the fundamental truths which were brought by all messengers now differ from one religion to another, the most apparent being the strict tenet of the belief and worship of God and God alone.
The second reason for this variation is that God, in His infinite Wisdom and eternal Will, decreed that all the divine missions prior to the final message of Islam brought by Muhammad, may the mercy and blessings of God be upon him, be limited to a specific time frame. As a result, their laws and methodologies dealt with the specific conditions of the people whom they had been sent to address.
Humanity has passed through numerous periods of guidance, misguidance, integrity, and deviation, from the most primitive age to the heights of civilization. Divine guidance accompanied humanity through all of this, always providing the appropriate solutions and remedies.

This was the essence of the disparity that existed between the different religions. This disagreement never went beyond the particulars of the Divine Law. Each manifestation of the Law addressed the particular problems of the people it was meant for. However, the areas of agreement were significant and many, such as fundamentals of faith; the basic principles and objectives of the Divine Law, such as protecting faith, life, reason, wealth, and lineage and establishing justice in the land; and certain fundamental prohibitions, some of the most important of these being idolatry, fornication, murder, theft, and giving false witness. Moreover, they also agreed upon moral virtues like honesty, justice, charity, kindness, chastity, righteousness, and mercy. These principles as well as others are permanent and lasting; they are the essence of all the Divine Messages and bind them all together.

But where does the message of Muhammad, may the mercy and blessings of God be upon him, fit in with the previous messages revealed by God? A brief history of the prophets might clear this point.

The first human, Adam, followed Islam, in that he directed worship to God alone and none else and abided by His commandments. But through the passage of time and the dispersal of humanity throughout the earth, people strayed from this message and began directing worship to others instead of or along with God. Some took to worshipping the pious who passed away amongst them, while others took to worshipping spirits and forces of nature. It was then that God started to send messengers to humanity steering them back to the worship of God Alone, which accorded to their true nature, and warning them of the grave consequences of directing any type of worship to others besides Him.

The first of these messengers was Noah, who was sent to preach this message of Islam to his people, after they had started to direct worship to their pious forefathers along with God. Noah called his people to leave the worship of their idols, and ordered them to return to the worship of God Alone. Some of them followed the teachings of Noah, while the majority disbelieved in him. Those who followed Noah were followers of Islam, or Muslims, while those that did not, remained in their disbelief and were seized with a punishment for doing so.
After Noah, God sent messengers to every nation who had strayed from the Truth, to steer them back to it. This Truth was the same throughout time: to reject all objects of worship and to direct all worship without exception to God and none else, the Creator and Lord of all, and to abide by His commandments. But as we mentioned before, because each nation differed in regards to their way of life, language, and culture, specific messengers were sent to specific nations for a specific time period.

God sent messengers to all nations, and to the Kingdom of Babylon He sent Abraham – one of the earliest and greatest prophets – who called his people to reject the worship of the idols to which they were devoted. He called them to Islam, but they rejected him and even tried to kill him. God put Abraham through many tests, and he proved true to all of them. For his many sacrifices, God proclaimed that he would raise from amongst his progeny a great nation and choose prophets from amongst them. Whenever people from his progeny started to stray away from the Truth, which was to worship none but God alone and to obey His commandments, God sent them another messenger steering them back to it.

Consequently, we see that many prophets were sent amongst the progeny of Abraham, such as his two sons Isaac and Ishmael, along with Jacob (Israel), Joseph, David, Solomon, Moses, and of course, Jesus, to mention a few, may the peace and blessings of God be upon them all. Each prophet was sent to the Children of Israel (the Jews) when they went astray from the true religion of God, and it became obligatory upon them to follow the messenger which was sent to them and obey their commandments. All of the messengers came with the same message, to reject worship of all other beings except God Alone and to obey His commandments. Some disbelieved in the prophets, while others believed. Those that believed were followers of Islam, or Muslims.

From amongst the messengers was Muhammad, may the mercy and blessings of God be upon him, from the progeny of Ishmael, the son of Abraham, may the mercy and blessings of God be upon him, who was sent as a messenger in succession to Jesus. Muhammad preached the same message of Islam as the previous prophets and messengers – to direct all worship to God Alone and none else and to obey His commandments – in which the followers of the previous prophets went astray.

So as we see, the Prophet Muhammad was not the founder of a new religion, as many people mistakenly think, but he was sent as the Final Prophet of Islam. By revealing His final message to Muhammad, which is an eternal and universal message for all of mankind, God finally fulfilled the covenant that He made with Abraham.
Just as it was incumbent upon the those who were alive to follow the message of the last of the succession of prophets which was sent to them, it becomes incumbent upon all of humanity to follow the message of Muhammad. God promised that this message would remain unchanged and fit for all times and places. Suffice is it to say that the way of Islam is the same as the way of the prophet Abraham, because both the Bible and the Quran portray Abraham as a towering example of someone who submitted himself completely to God and directed worship to Him alone and none else, and without any intermediaries. Once this is realized, it should be clear that Islam has the most continuous and universal message of any religion, because all prophets and messengers were “Muslims”, i.e. those who submitted to God’s will, and they preached “Islam”, i.e. submission to the will of Almighty God by worshipping Him Alone and obeying His commandments.

So we see that those who call themselves Muslims today do not follow a new religion; rather they follow the religion and message of all prophets and messengers which were sent to humanity by God’s command, also known as Islam. The word “Islam” is an Arabic word which literally means “submission to God”, and Muslims are those who willfully submit to and actively obey God, living in accordance with His message.

There are many aspects of belief in which one who adheres to Islam must have firm conviction. From those aspects, the most important are six, known as the “Six Articles of Belief”.

1) Belief in God

Islam upholds strict monotheism and belief in God forms the heart of their faith. Islam teaches belief in one God who neither gives birth nor was born Himself, and has no share in His caretaking of the world. He alone gives life, causes death, brings good, causes affliction, and provides sustenance for His creation. God in Islam is the sole Creator, Lord, Sustainer, Ruler, Judge, and Savior of the universe. He has no equal in His qualities and abilities, such as knowledge and power. All worship, veneration and homage is to be directed to God and none else. Any breach of these concepts negates the basis of Islam.

2) Belief in the Angels

Adherents to Islam must believe in the Unseen world as mentioned in the Quran. From this world are the angels’ emissaries of God, each assigned with a specific task. They have no free-will or ability to disobey; it is their very nature to be God's faithful servants. Angels are not to be taken as demigods or objects of praise or veneration; they are mere servants of God obeying His every command.

3) Belief in the Prophets and Messengers

Islam is a universal and inclusive religion. Muslims believe in the prophets, not just the Prophet Muhammad, may the mercy and blessings of God be upon him, but the Hebrew prophets, including Abraham and Moses, as well as the prophets of the New Testament, Jesus, and John the Baptist. Islam teaches God did not send prophets to Jews and Christians alone, rather He sent prophets to all nations in the world with one central message: worship God alone. Muslim must believe in all prophets sent by God mentioned in the Quran, without making any distinction between them. Muhammad was sent with the final message, and there is no prophet to come after him. His message is final and eternal, and through him God completed His Message to humanity.

4) Belief in the Sacred Texts

Muslims believe in all books that God has sent down to humanity through His prophets. These books include the Books of Abraham, the Torah of Moses, the Psalms of David, and the Gospel of Jesus Christ. These books all had the same source (God), the same message, and all were revealed in truth. This does not mean that they have been preserved in truth. Muslims (and many other Jewish and Christian scholars and historians) find that the books in existence today are not the original scriptures, which in fact have been lost, changed, and/or translated over and over again, losing the original message.

As Christians view the New Testament to fulfill and complete the Old Testament, Muslims believe that the Prophet Muhammad received revelations from God through the angel Gabriel to correct human error that had entered into the scriptures and doctrine of Judaism, Christianity and all other religions. This revelation is the Quran, revealed in the Arabic language, and found today in its pristine form. It seeks to guide mankind in all walks of life; spiritual, temporal, individual and collective. It contains directions for the conduct of life, relates stories and parables, describes the attributes of God, and speaks of the best rules to govern social life. It has directions for everybody, every place, and for all time. Millions of people today have memorized the Quran, and all copies of the Quran found today and in the past are identical. God has promised that He will guard the Quran from change until the end of times, so that Guidance be clear to humanity and the message of all the prophets be available for those who seek it.

5) Belief in Life after Death

Muslims believe that a day will come when all of creation will perish and resurrected in order to be judged for their deeds: The Day of Judgment. On this day, all will gather in the presence of God and each individual will be questioned about their life in the world and how they lived it. Those who held correct beliefs about God and life, and followed their belief with righteous deeds will enter Paradise, even though they may pay for some of their sins in Hell if God out of His Infinite Justice chooses not to forgive them. As for those who fell into polytheism in its many faces, they will enter Hellfire, never to leave therefrom.

6) Belief in the Divine Decree

Islam asserts that God has full power and knowledge of all things, and that nothing happens except by His Will and with His full knowledge. What is known as divine decree, fate, or "destiny" is known in Arabic as al-Qadr. The destiny of every creature is already known to God.

This belief however does not contradict with the idea of man's free will to choose his course of action. God does not force us to do anything; we can choose whether to obey or disobey Him. Our choice is known to God before we even do it. We do not know what our destiny is; but God knows the fate of all things.

Therefore, we should have firm faith that whatever befalls us, it is according to God's will and with His full knowledge. There may be things that happen in this world that we do not understand, but we should trust that God has wisdom in all things.

There are five simple but essential observances that all practicing Muslims accept and follow. These “Pillars of Islam” represent the core that unites all Muslims.

1) The ‘Declaration of Faith’

A Muslim is one who testifies that “none deserves worship but Allah, and Muhammad is the messenger of Allah.” This declaration is known as the “shahada” (witness, testimony). Allah is the Arabic name for God, just as Yahweh is the Hebrew name for God. By making this simple proclamation one becomes a Muslim. The proclamation affirms Islam’s absolute belief in the oneness of God, His exclusive right to be worshipped, as well as the doctrine that associating anything else with God is the one unforgivable sin as we read in the Koran:

“God does not forgive anyone for associating something with Him, while He does forgive whomever He wishes to for anything else. Anyone who gives God partners has invented an awful sin.” (Quran 4:48)

The second part of the testimony of faith states that Muhammad, may the mercy and blessings of God be upon him, is a prophet of God like Abraham, Moses and Jesus before him. Muhammad brought the last and final revelation. In accepting Muhammad as the “seal of the prophets,” Muslims believe that his prophecy confirms and fulfills all of the revealed messages, beginning with Adam’s. In addition, Muhammad serves as the role model through his exemplary life. A believer’s effort to follow Muhammad’s example reflects the emphasis of Islam on practice and action.

2) The Prayer (Salah)

Muslims worship five times a day: at daybreak, noon, mid afternoon, sunset, and evening. It helps keep believers mindful of God in the stress of work and family. It resets the spiritual focus, reaffirms total dependence on God, and puts worldly concerns within the perspective of the last judgment and the afterlife. The prayers consist of standing, bowing, kneeling, putting the forehead on the ground, and sitting. The Prayer is a means in which a relationship between God and His creation is maintained. It includes recitations from the Quran, praises of God, prayers for forgiveness and other various supplications. The prayer is an expression of submission, humility, and adoration of God. Prayers can be offered in any clean place, alone or together, in a mosque or at home, at work or on the road, indoors or out. It is preferable to pray with others as one body united in the worship of God, demonstrating discipline, brotherhood, equality, and solidarity. As they pray, Muslims face Mecca, the holy city centered around the Kaaba - the house of God built by Abraham and his son Ishmael.

3) The Compulsory Charity (Zakah)

In Islam, the true owner of everything is God, not man. People are given wealth as a trust from God. Zakah is worship and thanksgiving to God by supporting the poor, and through it one’s wealth is purified.. It requires an annual contribution of 2.5 percent of an individual’s wealth and assets. Therefore, Zakah is not mere “charity”, it is an obligation on those who have received their wealth from God to meet the needs of less fortunate members of the community. Zakah is used to support the poor and the needy, help those in debt, and, in olden times, to free slaves.

4) The Fast of Ramadan (Sawm)

Ramadan is the ninth month of the Islamic lunar calendar which is spent in fasting. Healthy Muslims abstain from dawn to sunset from food, drink, and sexual activity. Fasting develops spirituality, dependence upon God, and brings identification with the less fortunate. A special evening prayer is also held mosques in which recitations of the Quran are heard. Families rise before dawn to take their first meal of the day to sustain them till sunset. The month of Ramadan ends with one of the two major Islamic celebrations, the Feast of the Breaking of the Fast, called Eid al-Fitr, which is marked by joyfulness, family visits, and exchanging of gifts.

5) The fifth Pillar is the Pilgrimage or Hajj to Mecca

At least once in a lifetime, every adult Muslim who is physically and financially able is required to sacrifice time, wealth, status, and ordinary comforts of life to make the Hajj pilgrimage, putting himself totally at God’s service. Every year over two million believers from a diversity of cultures and languages travel from all over the world to the sacred city of Mecca to respond to God’s call.
Who are Muslims?

The Arabic word “Muslim” literally means “someone who is in a state of Islam (submission to the will and law of God)”. The message of Islam is meant for the entire world, and anyone who accepts this message becomes a Muslim. There a over a billion Muslims worldwide. Muslims represent the majority population in fifty-six countries. Many people are surprised to know that the majority of Muslims are not Arab. Even though most Arabs are Muslims, there are Arabs who are Christians, Jews and atheists. Only 20 percent of the world’s 1.2 billion Muslims come from Arab countries. There are significant Muslim populations in India, China, Central Asian Republics, Russia, Europe, and America. If one just takes a look at the various peoples who live in the Muslim World - from Nigeria to Bosnia and from Morocco to Indonesia - it is easy enough to see that Muslims come from all different races, ethnic groups, cultures and nationalities. Islam has always been a universal message for all people. Islam is the second largest religion in the world and will soon be the second largest religion in America. Yet, few people know what Islam is.

Al-Islam Wa Al-Muslim

2010-03-11T01:55:00.000-08:00

Islam is not a new religion because “submission to the will of God”, i.e. Islam, has always been the only acceptable religion in the sight of God. For this reason, Islam is the true “natural religion”, and it is the same eternal message revealed through the ages to all of God’s prophets and messengers. Muslims believe that all of God’s prophets, which include Abraham, Noah, Moses, Jesus and Muhammad, brought the same message of Pure Monotheism. For this reason, the Prophet Muhammad was not the founder of a new religion, as many people mistakenly think, but he was the final Prophet of Islam.

Islam and Muslims

The word “Islam” is an Arabic word which means “submission to the will of God”. This word comes from the same root as the Arabic word “salam”, which means “peace”. As such, the religion of Islam teaches that in order to achieve true peace of mind and surety of heart, one must submit to God and live according to His Divinely revealed Law. The most important truth that God revealed to mankind is that there is nothing divine or worthy of being worshipped except for Almighty God, thus all human beings should submit to Him.

The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background. Being a Muslim entails wilful submission and active obedience to God, and living in accordance with His message. Some people mistakenly believe that Islam is just a religion for Arabs, but nothing could be further from the truth. Not only are there converts to Islam in every corner of the world, especially in England and America, but by taking a look at the Muslim World from Bosnia to Nigeria, and from Indonesia to Morocco, one can clearly see that Muslims come from many various races, ethnic groups and nationalities. It is also interesting to note that in actuality, more than 80% of all Muslims are not Arabs - there are more Muslims in Indonesia than in the whole Arab World! So, though even though it is true that most Arabs are Muslims, the large majority of Muslims are not Arabs. However, anyone who submits completely to God and worships Him alone is a Muslim.

Continuity of the Message

Islam is not a new religion because “submission to the will of God”, i.e. Islam, has always been the only acceptable religion in the sight of God. For this reason, Islam is the true “natural religion”, and it is the same eternal message revealed through the ages to all of God’s prophets and messengers. Muslims believe that all of God’s prophets, which include Abraham, Noah, Moses, Jesus and Muhammad, brought the same message of Pure Monotheism. For this reason, the Prophet Muhammad was not the founder of a new religion, as many people mistakenly think, but he was the final Prophet of Islam. By revealing His final message to Muhammad, which is an eternal and universal message for all of mankind, God finally fulfilled the covenant that He made with Abraham, who was one of the earliest and greatest prophets.

Sufficient is it to say that the way of Islam is the same as the way of the prophet Abraham, because both the Bible and the Quran portray Abraham as a towering example of someone who submitted himself completely to God and worshipped Him without intermediaries. Once this is realized, it should be clear that Islam has the most continuous and universal message of any religion, because all prophets and messengers were “Muslims”, i.e. those who submitted to God’s will, and they preached “Islam”, i.e. submission to the will of Almighty God.

The Oneness of God

The foundation of the Islamic faith is belief in the Oneness of Almighty God - the God of Abraham, Noah, Moses and Jesus. Islam teaches that a pure belief in One God is intuitive in human beings and thus fulfils the natural inclination of the soul. As such, Islam’s concept of God is straightforward, unambiguous and easy to understand. Islam teaches that the hearts, minds and souls of human beings are fitting receptacles for clear divine revelation, and that God’s revelations to man are not clouded by self-contradictory mysteries or irrational ideas. As such, Islam teaches that even though God cannot be fully comprehended and grasped by our finite human minds, He also does not expect us to accept absurd or demonstrably false beliefs about Him.

According to the teachings of Islam, Almighty God is absolutely One and His Oneness should never be compromised by associating partners with Him - neither in worship nor in belief. Due to this, Muslims are required to maintain a direct relationship with God, and therefore all intermediaries are absolutely forbidden. From the Islamic standpoint, believing in the Oneness of God means to realize that all prayer and worship should be exclusively for God, and that He alone deserves such titles as “Lord” and “Saviour”. Some religions, even though they believe in “One God”, do not make all of their worship and prayers for Him alone. Also, they also give the title of “Lord” to beings that are not All-Knowing, All-Powerful and Un-Changing - even according to their own scriptures. Suffice it to say that according to Islam, it is not enough that people believe that “God is One”, but they must actualize this belief by proper conduct.

In short, in the Islamic concept of God, which is completely based on Divine Revelation, there is no ambiguity in divinity - God is God and man is man. Since God is the only Creator and continual Sustainer of the Universe, He is transcendent above His creation - the Creator and the creature never mix. Islam teaches that God has a unique nature and that He is free from gender, human weaknesses and beyond anything which human beings can imagine. The Quran teaches that the signs and proofs of God’s wisdom, power and existence are evident in the world around us. As such, God calls on man to ponder over the creation in order to build a better understanding of his Creator. Muslims believe that God is Loving, Compassionate and Merciful, and that He is concerned with the daily affairs of human beings. In this, Islam strikes a unique balance between false religious and philosophical extremes. Some religions and philosophies portray God as just an impersonal “Higher Power” who is uninterested, or unaware, of the life of each individual human. Other religions tend to give God human qualities and teach that He is present in His creation, by being incarnate in someone, something - or even everything. In Islam, however, Almighty God has clarified the truth by letting mankind know that He is “Compassionate”, “Merciful”, “Loving” and the “Answerer of Prayers”. But He as also emphasized strongly that “there is nothing like unto Him”, and that He is high above time, space and His creation. Finally, it should be mentioned that the God that Muslims worship is the same God that Jews and Christians worship - because there is only one God. It is unfortunate that some people mistakenly believe that Muslims worship a different God than Jews and Christians, and that “Allah” is just the “god of the Arabs”. This myth, which has been propagated by the enemies of Islam, is completely false since the word “Allah” is simply the Arabic name for Almighty God. It is the same word for God which is used by Arabic-speaking Jews and Christians. However, it should be clarified that even though Muslims worship the same God as Jews and Christian, their concept of Him differs somewhat from the beliefs of other religions - mainly because it is based completely on Divine Revelation from God. For example, Muslims reject the Christian belief that God is a Trinity, not only because the Quran rejects it, but also because if this was God’s true nature, He would have clearly revealed it to Abraham, Noah, Jesus and all of the other prophets.

The Quran

The Arabic world “Al-Quran” literally means “the recitation”. When used in regards to Islam, the word Quran means God’s final message to mankind, which was revealed to the Prophet Muhammad. The Quran, sometimes spelled Koran, is the literal the word of God - as it clearly says time and time again. Unlike other sacred scriptures, the Quran has been perfectly preserved in both its words and meaning in a living language. The Quran is a living miracle in the Arabic language; and is know to be inimitable in its style, form and spiritual impact. God’s final revelation to mankind, the Quran, was revealed to the Prophet Muhammad over a period of 23 years.

The Quran, in contrast to many other religious books, was always thought to be the Word of God by those who believed in it, i.e. it wasn’t something decreed by a religious council many years after being written. Also, the Quran was recited publicly in front of both the Muslim and non-Muslim communities during the life of the Prophet Muhammad. The entire Quran was also completely written down in lifetime of the Prophet, and numerous companions of the Prophet memorized the entire Quran word-for-word as it was revealed. So, unlike other scriptures, the Quran was always in the hands of the common believers; it was always thought to be God’s word and, due to wide-spread memorization, it was perfectly preserved.
In regards to the teachings of the Quran - it is a universal scripture addressed to all of mankind, and not addressed only to a particular tribe or “chosen people”. The message that it brings is nothing new, but the same message of all of the prophets - submit to Almighty God and worship Him alone. As such, God’s revelation in the Quran focuses on teaching human beings the importance of believing in the Oneness of God and framing their lives around the guidance which He has sent. Additionally, the Quran contains the stories of the previous prophets, such as Abraham, Noah, Moses and Jesus; as well as many commands and prohibitions from God. In modern times where so many people are caught up in doubt, spiritual despair and “political correctness”, the Quranic teachings offer solutions to the emptiness of our lives and the turmoil that is gripping the world today. In short, the Quran is the book of guidance par excellence.

The Prophet Muhammad

Unlike the founders of many religious, the final prophet of Islam is a real documented and historical figure. He lived in the full light of history, and the most minute details of his life are known. Not only do Muslims have the complete text of God’s words that were revealed to Muhammad, but they have also preserved his sayings and teachings in what is called “hadeeth” literature. This having been said, it should be understood that Muslims believe that the Prophet Muhammad was only a man chosen by God, and that he is not divine in any way. In order to avoid the misguided wish to deify him, the Prophet Muhammad taught Muslims to refer to him as “God’s Messenger and His Slave”. The mission of the last and final prophet of God was to simply teach that “there is nothing divine or worthy of being worshipped except for Almighty God”, as well as being a living example of God’s revelation. In simple terms, God sent the revelation to Muhammad, who in turn taught it, preached it, lived it and put it into practice.
In this way, Muhammad was more than just a “prophet” in the sense of many of the Biblical prophets, since he was also a statesman and ruler. He was a man who lived a humble life in the service of God, and established an all-encompassing religion and way of life by showing what it means to be an ideal friend, husband, teacher, ruler, warrior and judge. For this reason, Muslims follow him not for his own sake, but in obedience to God, because Muhammad not only showed us how to deal with our fellow human beings, but more importantly, showed us how to relate to and worship God; worship Him in the only way pleasing to Him.

Like other prophets, Muhammad faced a great deal of opposition and persecution during his mission. However, he was always patient and just, and he treated his enemies well. The results of his mission were very successful, and even though his mission started in one of the most backward and remotes places on earth, within a hundred years of the death of Muhammad, Islam had spread from Spain to China. The Prophet Muhammad was the greatest of all of God’s prophets, not because he had new doctrines or greater miracles, but because it was him who was chosen to bear the last revelation which would come to humanity from God, one suitable for all places, times, and people, everlasting and unchanging until the Last Day.

The Islamic Way of Life

In the Holy Quran, God teaches human beings that they were created in order to worship Him, and that the basis of all true worship is God-consciousness. Since the teachings of Islamic encompass all aspects of life and ethics, God-consciousness is encouraged in all human affairs. Islam makes it clear that all human acts are acts of worship if they are done for God alone and in accordance to His Divine Law. As such, worship in Islam is not limited to religious rituals.
The teachings of Islam act as a mercy and a healing for the human soul, and such qualities as humility, sincerity, patience and charity are strongly encouraged. Additionally, Islam condemns pride and self-righteousness, since Almighty God is the only judge of human righteousness.

The Islamic view of the nature of man is also realistic and well-balanced. Human beings are not believed to be inherently sinful, but are seen as equally capable of both good and evil.

Islam also teaches that faith and action go hand-in-hand. God has given people free-will, and the measure of one’s faith is one’s deeds and actions. However, human beings have also been created weak and regularly fall into sin. This is the nature of the human being as created by God in His Wisdom, and it is not inherently “corrupt” or in need of repair. This is because the avenue of repentance is always open to all human beings, and Almighty God loves the repentant sinner more than one who does not sin at all.

The true balance of an Islamic life is established by having a healthy fear of God as well as a sincere belief in His infinite Mercy. A life without fear of God leads to sin and disobedience, while believing that we have sinned so much that God will not possibly forgive us only leads to despair. In light of this, Islam teaches that only the misguided despair of the Mercy of their Lord.

Additionally, the Holy Quran, which was revealed to the Prophet Muhammad, contains a great deal of teachings about the life hereafter and the Day of Judgment. Due to this, Muslims believe that all human beings will ultimately be judged by God for their beliefs and actions in their earthly lives. In judging human beings, Almighty God will be both Merciful and Just, and people will only be judged for what they were capable of.

Sufficient is it to say that Islam teaches that life is a test, and that all human beings will be accountable before God. A sincere belief in the life of the hereafter is the key to leading a well-balanced and moral life. Otherwise, life is viewed as an end in itself, which causes human beings to become more selfish, materialistic and immoral.

Islam for a Better Life

Islam teaches that true happiness can only being obtained by living a life full of God-consciousness and being satisfied with what God has given us. Additionally, true “freedom” is freedom from being controlled by our base human desires and being ruled by man-made ideologies. This stands in stark contrast to the view of many people in the modern world, who consider “freedom” to be the ability to satisfy all of their desires without inhibition. The clear and comprehensive guidance of Islam gives human-beings a well-defined purpose and direction in life. In addition to being members of the human-brotherhood of Islam, its well-balanced and practical teachings are a source of spiritual comfort, guidance and morality. A direct and clear relationship with Almighty God, as well as the sense of purpose and belonging that ones feels as a Muslim, frees a person from the many worries of everyday life.

In short, the Islamic way of life is pure and wholesome. It builds self-discipline and self-control through regular prayer and fasting, and frees human-beings from superstition and all sorts of racial, ethnic and national prejudices. By accepting to live a God-conscious life, and realizing that the only thing that distinguishes people in the sight of God is their consciousness of Him, a person’s true human dignity is realized.

7 Questions about Islam

2010-03-11T01:50:00.000-08:00

Even the name stands out unique among other religions in that it means a state of being; it does not refer to any particular person, such as Christianity, Buddhism or Zoroastrianism; a tribe like Judaism; or a nation like Hinduism. The root Arabic word from which Islam is derived implies peace, safety, salutation, protection, blamelessness, wholesomeness, submission, acceptance, surrender, and salvation. Islam specifically means being in the state of submission to God, worshipping Him Alone, and reverently accepting and obeying His Law. Through this submission, the peace, security, and wholesome well-being implied in its literal meaning is achieved. Hence, a Muslim or Muslimah is a person (male or female) in that state of submission

1. What is Islam?

Islam is the name of the religion, or more properly the ‘way of life’, which God (Allah) has revealed and which was practiced by all of the Prophets and Messengers of God that He sent to mankind. Even the name stands out unique among other religions in that it means a state of being; it does not refer to any particular person, such as Christianity, Buddhism or Zoroastrianism; a tribe like Judaism; or a nation like Hinduism. The root Arabic word from which Islam is derived implies peace, safety, salutation, protection, blamelessness, wholesomeness, submission, acceptance, surrender, and salvation. Islam specifically means being in the state of submission to God, worshipping Him Alone, and reverently accepting and obeying His Law. Through this submission, the peace, security, and wholesome well-being implied in its literal meaning is achieved. Hence, a Muslim or Muslimah is a person (male or female) in that state of submission. A person’s Islam weakens through sins, ignorance, and wrong-doing, and becomes nullified in totality by associating partners with God or disbelieving in Him.

2. What are Muslims?

The Arabic word “Muslim” literally means “someone who is in a state of Islam (submission to the will and law of God)”. The message of Islam is meant for the entire world, and anyone who accepts this message becomes a Muslim. Some people mistakenly believe that Islam is just a religion for Arabs, but nothing could be further from the truth. In actuality, over 80% of the world's Muslims are not Arabs! Even though most Arabs are Muslims, there are Arabs who are Christians, Jews and atheists. If one just takes a look at the various peoples who live in the Muslim World - from Nigeria to Bosnia and from Morocco to Indonesia - it is easy enough to see that Muslims come from all different races, ethnic groups, cultures and nationalities. Islam has always been a universal message for all people. This can be seen in the fact that some of the early companions of the Prophet Muhammad were not only Arabs, but also Persians, Africans and Byzantine Romans. Being a Muslim entails complete acceptance and active obedience to the revealed teachings and laws of God the Exalted. A Muslim is a person who freely accepts basing his beliefs, values and faith on the will of Almighty God. In the past, even though you do not see it as much today, the word “Mohammedans” was often used as a label for Muslims. This label is a misnomer, and is the result of either willful distortion or sheer ignorance. One of the reasons for the misconception is that Europeans were taught for centuries that Muslims worshipped the Prophet Muhammad in the same way that Christians worship Jesus. This is absolutely not true, since one is not considered a Muslim if he worships anyone or anything besides God the Exalted.

3. Who is Allah?

Often one hears the Arabic word “Allah” being used in discussions regarding Islam. The word “Allah” is simply the Arabic word for Almighty God, and is the same word used by Arabic speaking Christians and Jews. As a matter of fact, the word Allah was in use far before the word God ever came into existence, since English is a relatively new language. If one were to pick up an Arabic translation of the Bible, one would see the word “Allah” being use where the word “God” is used in English. For instance, Arabic speaking Christians say that Jesus is, according to their canon belief, the Son of Allah. In addition, the Arabic word for Almighty God, “Allah”, is quite similar to the word for God in other Semitic languages. For example, the Hebrew word for God is “Elah”. For various reasons, some non-Muslims mistakenly believe that Muslims worship a different God than the God of Moses and Abraham and Jesus. This is certainly not the case, since the Pure Monotheism of Islam calls all people to the worship of the God of Noah, Abraham, Moses, Jesus and all the other prophets, peace be upon them.

4. Who is Muhammad?

The last and final prophet whom God sent to humanity was the Prophet Muhammad, may the mercy and blessings of God be upon him. At the age of forty, he received the revelation from God. He then spent the remaining portion of his life explaining, and living the teachings of Islam, the religion that God revealed to him. The Prophet Muhammad is the greatest of all prophets for many reasons, but primarily because he was chosen by God to be the last prophet - whose mission to guide humanity would continue until the Last Day - and because he has been sent as a mercy to all of mankind. The result of his mission has brought more people into the pure belief in One God than any other prophet. Since the beginning of time, God sent prophets to the earth, each one to his own specific nation. The Prophet Muhammad, however, was sent as the final Messenger to all of humanity.
Even though other religious communities have claimed to believe in One God, over time, some corrupted ideas entered into their beliefs and practices leading them away from the pure sincere monotheism of the prophets. Some took their prophets and saints as intercessors with Almighty God. Some even believed that their prophets were the manifestations of God, or “God Incarnate” or the “Son of God”. All of these misconceptions lead to the worship of created beings instead of the Creator, and contributed to the idolatrous practice of believing that Almighty God may be approached through intermediaries. In order to guard against these falsehoods, the Prophet Muhammad always emphasized that he was only a human-being with the mission of preaching and obeying God's message. He taught Muslims to refer to him as “the Messenger of God and His Slave”. Through his life and teachings, God made Muhammad the perfect example for all people - he was the exemplary prophet, statesman, military leader, ruler, teacher, neighbor, husband, father and friend. Unlike other prophets and messengers, the Prophet Muhammad lived in the full light of history, and all his sayings and acts were meticulously recorded and collected. Muslims don't need to have mere ‘faith’ that he existed, or that his teachings are preserved - they know it to be a fact. God took it upon Himself to protect the message revealed to Muhammad from distortion or from being forgotten or lost. This was necessary because God promised that Muhammad was to be the final Messenger to mankind. All of God's Messengers preached the message of Islam - i.e. submission to the law of God and the worship of God alone – but Muhammad is the last prophet of Islam who brought the final and complete message which was never to be changed until the Last Day.

5. What are the Teachings of Islam?

The foundation of the Islamic faith is belief in absolute Monotheism (the Oneness of God). This means to believe that there is only one Creator and Sustainer of everything in the Universe, and that nothing is divine or worthy of being worshipped except for Him. Truly, believing in the Oneness of God means much more than simply believing that there is “One God” - as opposed to two, three or four. There are a number of religions that claim belief in “One God” and believe that ultimately there is only one Creator and Sustainer of the Universe, but true monotheism is to believe that only the One True Deity is to be worshipped in accordance to the revelation He sent to His Messenger. Islam also rejects the use of all intermediaries between God and Man, and insists that people approach God directly and reserve all worship for Him alone. Muslims believe that Almighty God is Compassionate, Loving and Merciful.

A common misconception is the claim that God cannot forgive His creatures directly. By over-emphasizing the burden and penalty of sin, as well as claiming that God cannot forgive humans directly, people often despair of the Mercy of God. Once they become convinced that they cannot approach God directly, they turn to false gods for help, such as heroes, political leaders, saviors, saints, and angels. We often find that the people who worship, pray to, or seek intercession from these false deities, do not consider them to be a ‘god’. They claim belief in One Supreme God, but claim that they pray to and worship others beside God only to get closer to Him. In Islam, there is a clear distinction between the Creator and the created. There is no ambiguity or mystery in issues of divinity: anything that is created does not deserve to be worshipped; only Allah, the Creator, is worthy of being worshipped. Some religions falsely believe that God has become part of His creation, and this has led people to believe that they can worship something created in order to reach their Creator.

Muslims believe that even though God is Unique and Exalted beyond speculative comprehension, He definitely has no partners, associates, peers, antagonists or offspring. According to Muslim belief, Allah “neither begets, nor was He begotten” - neither literally, allegorically, metaphorically, physically or metaphysically. He is Absolutely Unique and Eternal. He is in control of everything and is perfectly capable of bestowing His infinite Mercy and Forgiveness to whomever He chooses. That is why Allah is also called the All-Powerful and Most-Merciful. Allah has created the Universe for man, and as such wants the best for all human beings. Muslims see everything in the Universe as a sign of the Creatorship and Benevolence of Almighty God. Also, the belief in the Oneness of Allah is not merely a metaphysical concept. It is a dynamic belief that affects ones view of humanity, society and all aspects of practical life. As a logical corollary to the Islamic belief in the Oneness of Allah, is its belief in the oneness of mankind and humanity.

6. What is the Quran?

The Quran is the final revelation of Allah to all of mankind, which was spoken by Allah the Exalted Himself and conveyed through the Arch-Angel Gabriel in Arabic to the Prophet Muhammad, in sound, word and meaning. The Quran, (sometimes incorrectly spelled Koran), was then relayed to the Prophet's companions, and they diligently memorized it verbatim and meticulously complied it into written form. The Holy Quran has been continually recited by the companions of the Prophet and their successors until the present day. In short, the Quran is the revealed book of Divine scripture from Allah to all humanity for their guidance and salvation.
Today the Quran is still memorized and taught by millions of people. The language of the Quran, Arabic, is still a living language to millions of people. Unlike the scriptures of some other religions, the Quran is still read in its original language by countless millions of people. The Quran is a living miracle in the Arabic language, and it is known to be inimitable in its style, form and spiritual impact, as well as the unique knowledge that it contains. The Quran was revealed in a series of revelations to the Prophet Muhammad over a period of 23 years. In contrast to many other religious books, the Quran was always believed to be the exact Word of Allah. The Quran was recited publicly in front of both the Muslim and non-Muslim communities during the life of the Prophet Muhammad, and thereafter. The entire Quran was also completely written down in the lifetime of the Prophet, and numerous companions of the Prophet memorized the entire Quran word-for-word as it was revealed. The Quran was always in the hands of the common believers: it was always thought to be God's word; and, due to wide-spread memorization, it was perfectly preserved. Never was any part of it altered or decreed by any religious council. The teachings of the Quran comprise a universal scripture addressed to all of mankind and not to any particular tribe or ‘chosen people’. The message that it brings is nothing new but the same message of all of the prophets: 'submit to Allah the One God and worship Him alone and follow Allah's Messengers for success in this life and salvation in the hereafter'. As such, Allah's revelation in the Quran focuses on teaching human beings the importance of believing in the Oneness of Allah, and framing their lives around the guidance which He has sent, which is articulated in the Islamic Law. The Quran contains the stories of the previous prophets, such as Noah, Abraham, Moses and Jesus, peace be upon all of them, as well as commands and prohibitions from God. In our modern times, in which so many people are caught up in doubt, spiritual despair and social and political alienation, the Quranic teachings offer solutions to the emptiness of our lives and the turmoil that is gripping the world today.

7. How Do Muslims View the Nature of Man, the Purpose of Life and the Life Hereafter?

In the Holy Quran, Allah teaches human beings that they were created in order to glorify and worship Him, and that the basis of all true worship is God-consciousness. All of Allah's creatures worship him naturally and only the humans have the free will to worship Allah their Creator or to reject Him. This is a great test, but also a great honor. Since the teachings of Islam encompass all aspects of life and ethics, God-consciousness is encouraged in all human affairs. Islam makes it clear that all human acts are acts of worship if they are done for God alone and in accordance to His Divine Scripture and Law. As such, worship in Islam is not limited to religious rituals, and for this reason it is more properly known as ‘way of life’ than a religion. The teachings of Islam act as a mercy and a healing for the human soul, and qualities such as humility, sincerity, patience and charity are strongly encouraged. Additionally, Islam condemns pride and self-righteousness, since Almighty God is the only judge of human righteousness.
The Islamic view of the nature of man is also realistic and well-balanced in that human beings are not believed to be inherently sinful, but are seen as equally capable of both good and evil; it is their choice. Islam teaches that faith and action go hand-in-hand. God has given people free-will, and the measure of one's faith is their deeds and actions. However, since human beings have also been created innately weak and regularly fall into sin, they are in need of continually seeking guidance and repentance, which is, in itself , also a form of worship loved by Allah. The nature of the human being as created by God in His Majesty and Wisdom, is not inherently ‘corrupt’ or in need of repair. The avenue of repentance is always open to all. Almighty God knew that humans were going to make mistakes, so the real test is whether they seek repentance for their sins and try to avoid them, or if they prefer a life of heedlessness and sin, knowing well that it is not pleasing to God. The true balance of an Islamic life is established by having a healthy fear of Allah's rightful punishment for crimes and sins, as well as a sincere belief that Allah, in His infinite Mercy, takes pleasure in bestowing His reward for our good deeds and sincere worship to Him. A life without fear of Allah leads to sin and disobedience, while believing that we have sinned so much that God will not possibly forgive us only leads to despair. In the light of this fact, Islam teaches that only the misguided despair of the Mercy of their Lord, and only wicked criminals are devoid of the fear of Allah their Creator and Judge. The Holy Quran as revealed to the Prophet Muhammad, peace be upon him, also contains a great deal of teachings about life in the hereafter and the Day of Judgment. Muslims believe that all human beings will ultimately be judged by Allah, the Absolute Sovereign King and Judge, for their beliefs and actions in their earthly lives. In judging human beings, Allah the Exalted will be both Absolutely Just, by only punishing the truly guilty and rebellious unrepentant criminals, and Absolutely Merciful for those people who He, in His wisdom, judges worthy of mercy. None will be judged for that which was beyond their capacity, or for that which they did not actually do. It is sufficient to say that Islam teaches that life is a test designed by Allah, the Creator, Almighty and Most Wise; and that all human beings will be accountable before Allah for what they did with their lives. A sincere belief in the life of the hereafter is the key to leading a well-balanced and moral life. Otherwise, life is viewed as an end in itself, which causes people to become more selfish, materialistic and immoral by their blind pursuit of pleasure even at the expense of reason and ethics.

Milad-un-Nabi

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Calligraphy bearing the name of Prophet Muhammad. Calligrapher: Hattat Aziz Efendi

This week, Muslims around the world commemorate Milad-un-Nabi, literally meaning the “birth of the Prophet.” Prophet Muhammad (peace be upon him and his family) was born in Mecca in the year 570 CE and grew up to be a respected merchant, known for his honesty, integrity and trustworthiness. At the age of 40, he received his first revelation from Allah, marking the commencement of his prophethood.

Prophet Muhammad’s life established a paradigm which Muslims have looked to over the past 1 400 years. While he led the ummah through the interpretation of faith, his leadership also brought about a new ethical outlook — an Islamic social conscience inspired by Allah’s revelation. He emphasised the dignity of humankind through care for the poor and marginalised, the importance of justice and equity in building a peaceful society, and he cultivated a pluralist outlook in which human diversity was valued and cherished.

The Prophet faced considerable social and cultural challenges, given the prevailing mores and customs in Arabia. He was able to overcome these through his own example of tolerance, trustworthiness and compassion, and, above all, because of the manifest justice of his message. Many Muslims came forward to share their material resources, as well as their time and talent, to help the Prophet stabilise and strengthen the institutions of din and dunya — faith and society.

In Shia tradition and belief, the Prophet’s absolute authority in matters of faith and his mission to bring about a just social order was entrusted by divine command to his cousin and son-in-law Hazrat Ali, as the first in the line of hereditary Imams from the Prophet's progeny. As the Jamat observes Milad-un-Nabi , it is appropriate to revisit Mawlana Hazar Imam’s reflections on the relevance of the Prophet’s life to modern Islamic society:

The Holy Prophet’s life gives us every fundamental guideline that we require to resolve the problem as successfully as our human minds and intellects can visualise. His example of integrity, loyalty, honesty, generosity, both of means and of time; his solicitude for the poor, the weak and the sick; his steadfastness in friendship; his humility in success; his magnanimity in victory; his simplicity; his wisdom in conceiving new solutions for problems which could not be solved by traditional methods without affecting the fundamental concepts of Islam – surely all these are foundations which, correctly understood and sincerely interpreted, must enable us to conceive what should be a truly modern and dynamic Islamic society in the years ahead.

— International Seerat Conference, Karachi, Pakistan, 1976.

Status of Women in Islam

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Islam has given women a share of inheritance. Before Islam, women were not
only deprived of that share, but were themselves considered as property to
be inherited by men. Out of that transferable property Islam made an heir,
acknowledging the inherent individuality of women. Whether the woman is a
wife or mother, a sister or daughter, she receives a certain share of the
deceased kin's property, a share that depends on her degree of relationship
to the deceased and the number of heirs. This share is hers, and no one can
take it away or disinherit her. Even if the deceased wishes to deprive her
by making a will to other relations or in favor of any other cause, the Law
will not allow him to do so.

The status of women in Islam, is an issue that is pertinent in present
times; both due to the divergence of cultural practices in the Muslim world
from the Islamic perspective and the erroneous perception in the West, that
Islam subjugates womenfolk.

A dispassionate study of the primary sources of Islam, along with an
analysis of the position of women in societies where

Islam was implemented, actually proves that for women Islam is a special
blessing.

“Prior to Islam," write the authors of The Cultural Atlas of Islam, "a woman
was regarded by her parents as a threat to family honor and hence worthy of
burial alive at infancy. As an adult, she was a sex object that could be
bought, sold and inherited. From this position of inferiority and legal
incapacity, Islam raised women to a position of influence and prestige in
family and society."

The rights and responsibilities of women are equal to those of men but they
are not necessarily identical. This difference is understandable because men
and women are different, in their physiological and psychological make-up.
With this distinction in mind, there is no room for a Muslim to imagine that
women are inferior to men. Thus it is perhaps more apt to refer to the
Islamic approach on gender relations, as one of "equity" rather than the
commonly used word "equality", which could be misunderstood to mean equality
in every minute aspect of life, rather than overall equality.

*The Spiritual Aspect*

The sacred text of the Glorious Qur'an and the history of early Muslims bear
witness to the fact that women are considered as vital to life as men.

Islam refuted the idea that Eve tempted Adam to disobey God, and thus caused
his downfall. The Qur'an says that they both disobeyed, and negates the idea
that women are a source of evil.

In a world where women were no more than objects of sexual gratification for
men, and at a time when the religious circles argued over whether women were
human or not, possessing souls, Islam proclaimed:

"O mankind! We created you from a single (pair) of a male and a female."
[Al-Qur'an 49:13]

"O Mankind! Reverence your Guardian-Lord, Who created you from a single
person, created of like nature his mate, from them scattered countless men
and women. Fear Allah, through whom you demand your mutual rights and
reverence the wombs (that bore you), for Allah ever watches over you."
[Al-Qur'an 4:1]

Men and women are of the same family, and as such have similar rights and
duties, and their Lord promises them in the Glorious Qur'an:

"Never will I waste the work of a worker among you, whether male or female,
the one of you being from the other."
[Al-Qur'an 3:195]

Thus, in the Islamic tradition, a woman has an independent identity. She is
a responsible being in her own right and carries the burden of her moral and
spiritual obligations.

*The Social Aspect*

Women have as much right to education as men do. Almost fourteen centuries
ago, Prophet Muhammad (p)1 declared that the pursuit of knowledge is
incumbent on every Muslim, male and female. This declaration was very clear
and was largely implemented by Muslims throughout history.

Islam elevated the position of women in society and treated them on an equal
footing with men, and in some cases, as a mother for instance, clearly gave
them precedence over men. Thus when a man asked Prophet Muhammad (p): "Who
is most entitled to be treated with the best companionship by me?" the
Prophet (p) replied, "Your mother." The man asked, "Who is next?" The
Prophet (p) said, "Your mother." Again the man asked, "Who is next?" The
Prophet (p) repeated, "Your mother." The man asked for a fourth time, "Who
is next?" The Prophet (p) then replied, "Your father."2

On another occasion, when a man came to the Prophet (p), and expressed the
desire to join a military expedition, the Prophet (p) asked him if he had a
mother. When he replied that he had, the Prophet (p) advised him, "Stay with
her, for Paradise is at her feet."3

As daughters, women have a right to just and equitable treatment from their
parents. The Prophet(p) gave glad tidings to those who did not insult their
daughters or favored sons over daughters.4

A woman has the right to accept or reject marriage proposals, and her
consent is a prerequisite to the validity of the marriage contract. A
marriage is based on mutual peace, love and compassion. Dr. Jamal Badawi, a
Canadian Islamic scholar, states in his book Gender Equity in Islam:

"The husband is responsible for the maintenance, protection and overall
leadership of the family within the framework of consultation and kindness.
The mutuality and complementarity of husband and wife does not mean
'subservience' by either party to the other. Prophet Muhammad (p) helped
with household chores, although the responsibilities he bore and the issues
he faced in the community were immense."

The responsibility of maintaining social and moral values lies on both men
and women. Both must refrain from all deeds and gestures that might stir the
passions of people other than their legitimate spouses or cause evil
suspicion of their morality.

Women are entitled to freedom of expression just as men are. Among the early
Muslims, women participated in public life, especially in times of
emergencies. It is reported in the Qur'an and in history that women not only
expressed their opinion freely but also argued and participated in serious
discussions with the Prophet (p) himself as well as with other Muslim
leaders. They were not shut behind iron bars or considered worthless.

*The Economic Aspect*

Islam grants women equal rights to contract, to enterprise, to earn and
possess independently. A woman's life, her property and her honor are as
sacred as those of a man. If she commits any offense, her penalty is no less
or more than of a man's in a similar case. If she is wronged or harmed, she
gets due compensation equal to what a man in her position would get.5

Islam has given women a share of inheritance. Before Islam, women were not
only deprived of that share, but were themselves considered as property to
be inherited by men. Out of that transferable property Islam made an heir,
acknowledging the inherent individuality of women. Whether the woman is a
wife or mother, a sister or daughter, she receives a certain share of the
deceased kin's property, a share that depends on her degree of relationship
to the deceased and the number of heirs. This share is hers, and no one can
take it away or disinherit her. Even if the deceased wishes to deprive her
by making a will to other relations or in favor of any other cause, the Law
will not allow him to do so.

Women are exempt from all financial liabilities. As a wife, a woman is
entitled to demand of her prospective husband a suitable dowry that will be
her own. She is entitled to complete provision and total maintenance by the
husband. She does not have to work or share with her husband the family
expenses. She is free to retain, after marriage, whatever she possessed
before it, and the husband has no right whatsoever to any of her belongings.
As a daughter or sister she is entitled to security and provision by the
father and brother respectively. That is her privilege. If she wishes to
work or be self-supporting and participate in handling the family
responsibilities, she is quite free to do so, provided her integrity and
honor are safeguarded.

*Conclusion*

It is thus clear that the status of women in Islam is very high. Islam has
granted them rights that match beautifully with their duties. What Islam has
established for women is that which suits their nature, gives them full
security and protects them against disgraceful circumstances and uncertain
channels of life.

There does exist a gap between the rights of women outlined in the Qur'an,
and the prevalent reality in the Muslim world. However, images of Muslim
women as ignorant, oppressed and submissive are stereotypical and do no
justice to the large number of Muslim women whose firm conviction in the
Islamic concepts of family cohesiveness and happiness, and their own
individuality, ensures their sense of self-fulfillment.

1 (p) here stands for “peace be upon him”
2 Reported by Bukhari
3 Reported by Ahmad, Basa’i and Al-Baihaqi
4 Reported by Ahmad
5 Al-Qur’an, 2:178; 4:45, 92-93

Gender Equity in Islam

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When dealing with the Islamic perspective of any topic, there should be a
clear distinction between the normative teachings of Islam and the diverse
cultural practices among Muslims, which may or may not be consistent with
them. The focus of this paper is the normative teachings of Islam as the
criteria to judge Muslim practices and evaluate their compliance with Islam.
In identifying what is "Islamic" it is necessary to make a distinction
between the primary sources of Islam (the Qur'an and the Sunnah) and legal
opinions of scholars on specific issues, which may vary and be influenced by
their times, circumstances, and cultures. Such opinions and verdicts do not
enjoy the infallibility accorded to the primary and revelatory sources.

Furthermore, interpretation of the primary sources should consider, among
other things:

(a) The context of any text in the Qur'an and the Sunnah. This includes the
general context of Islam, its teachings, its world view, and the context of
the surah and section thereof.

(b) The occasion of the revelation, which may shed light on its meanings.

(c) The role of the Sunnah in explaining and defining the meaning of the
Qur'anic text.

This paper is a brief review of the position and role of woman in society
from an Islamic perspective. The topic is divided into spiritual, economic,
social, and political aspects.

*II. The Spiritual Aspect *

1. According to the Qur'an, men and women have the same spiritual human
nature:

O mankind: Reverence your Guardian Lord Who created you from a single person
created of like nature his mate and from them twain scattered (like seeds)
countless men and women; reverence Allah through Whom you demand your mutual
(rights) and (reverence) the wombs (that bore you): for Allah ever watches
over you. (Qur'an 4:1)

It is He who created you from a single person and made his mate of like
nature in order that he might dwell with her (in love). When they are united
she bears a light burden and carries it about (unnoticed). When she grows
heavy they both pray to Allah their Lord (saying): "If You give us a goodly
child we vow we shall (ever) be grateful." (Qur'an 7:189)

(He is) the Creator of the heavens and the earth: He has made for you pairs
from among yourselves and pairs among cattle: by this means does He multiply
you: there is nothing whatever like unto Him and He is the One that hears
and sees (all things.) (Qur'an 42:11)

2. Both genders are recipients of the "divine breath" since they are created
with the same human and spiritual nature (nafsin-waahidah):

But He fashioned him in due proportion and breathed into him something of
His spirit. And He gave you (the faculties of) hearing and sight and feeling
(and understanding): little thanks to you give (Qur'an 15:29)

3. Both genders are dignified and are trustees of Allah on earth.

We have honored the children of Adam, provided them with transport on land
and sea; given them for sustenance things good and pure; and conferred on
them special favors above a great part of Our Creation. (Qur'an 17:70)

Behold your Lord said to the angels: "I will create a vicegerent on earth."
They said "Will you place therein one who will make mischief therein and
shed blood? Whilst we do celebrate Your praises and glorify Your holy
(name)?" He said: "I know what you do not." (Qur'an 2:30)

4. According to the Qur'an, woman is not blamed for the "fall of man."
Pregnancy and childbirth are not seen as punishments for "eating from the
for bidden tree." On the contrary, the Qur'an considers them to be grounds
for love and respect due to mothers.

In narrating the story of Adam and Eve, the Qur'an frequently refers to both
of them, never singling out Eve for the blame:

O Adam! Dwell you and your wife in the garden and enjoy (its good things) as
you [both] wish: but approach not this tree or you [both] run into harm and
transgression. Then began Satan to whisper suggestions to them bringing
openly before their minds all their shame that was hidden from them
(before): he said "Your Lord only forbade you this tree lest you [both]
should become angels or such beings as live for ever." And he swore to them
both that he was their sincere adviser. So by deceit he brought about their
fall: when they tasted of the tree their shame became manifest to them and
they began to sew together the leaves of the garden over their bodies. And
their Lord called unto them: "Did I not forbid you that tree and tell you
that Satan was an avowed enemy unto you?" They said: "Our Lord! We have
wronged our own souls: if you forgive us not and bestow not upon us Your
mercy we shall certainly be lost." (Allah) said: "Get you [both] down with
enmity between yourselves. On earth will be your dwelling place and your
means of livelihood for a time." He said: "Therein shall you [both] live and
therein shall you [both] die; and from it shall you [both] be taken out (at
last)." O you children of Adam! We have bestowed raiment upon you to cover
your shame as well as to be an adornment to you but the raiment of
righteousness that is the best. Such are among the signs of Allah that they
may receive admonition! O you children of Adam! Let not Satan seduce you in
the same manner as he got your parents out of the garden stripping them of
their raiment to expose their shame: for he and his tribe watch you from a
position where you cannot see them: We made the evil ones friends (only) to
those without faith. (Qur'an 7:19 27)

On the question of pregnancy and childbirth, the Qur'an states:

And We have enjoined on the person (to be good) to his/her parents: in
travail upon travail did his/her mother bear his/her and in years twain was
his/her weaning: (hear the command) "Show gratitude to Me and to your
parents: to Me is (your final) Goal. (Qur'an 31:14)

We have enjoined on the person kindness to his/her parents: in pain did
his/her mother bear him/her and in paid did she give him/her birth. The
carrying of the (child) to his/her weaning is ( a period of) thirty months.
At length when he/she reaches the age of full strength and attains forty
years he/she says "O my Lord! Grant me that I may be grateful for Your favor
which You have bestowed upon me and upon both my parents and that I may work
righteousness such as You may approve; and be gracious to me in my
issue.Truly have I turned to You and truly do I bow (to You) in Islam
[submission]." (Qur'an 46:15)

5. Men and women have the same religious and moral duties and
responsibilities. They both face the consequences of their deeds:

And their Lord has accepted of them and answered them: "Never will I suffer
to be los the work of any of you be it male or female: you are members of
one another ..." (Qur'an 3:195)

If any do deeds of righteousness be they male or female and have faith they
will enter paradise and not the least injustice will be done to them.
(Qur'an 4:124)

For Muslim men and women and for believing men and women, for devout men and
women, for true men and women, for men and women who are patient and
constant, for men and women who humble themselves, for men and women who
give in charity, for men and women who fast (and deny themselves), for men
and women who guard their chastity, and for men and women who engage much in
Allah's praise, for them has Allah prepared forgiveness and great reward.
(Qur'an 33:35)

One Day shall you see the believing men and the believing women how their
Light runs forward before them and by their right hands: (their greeting
will be): "Good news for you this Day! Gardens beneath which flow rivers! To
dwell therein for ever! This is indeed the highest Achievement!" (Qur'an
57:12)

6. Nowhere dow the Qur'an state that one gender is superior to the other.
Some mistakenly translate "qiwamah" or responsibility for the family as
superiority. The Qur'an makes it clear that the sole basis for superiority
of any person over another is piety and righteousness not gender, color, or
nationality:

O mankind! We created you from a single (pair) of a male and a female and
made you into nations and tribes that you may know each other. Verily the
most honored of you in the sight of Allah is (one who is) the most righteous
of you. And Allah has full knowledge and is well acquainted (with all
things). (Qur'an 49:13)

7. The absence of women as prophets or "Messengers of Allah" in prophetic
history is due to the demands and physical suffering associated with the
role of messengers and prophets and not because of any spiritual
inferiority.

*III. The Economic Aspect *

1. The Islamic Shariiah recognizes the full property rights of women before
and after marriage. A married woman may keep her maiden name.

2. Greater financial security is assured for women. They are entitled to
receive marital gifts, to keep present and future properties and income for
their own security. No married woman is required to spend a penny from her
property and income on the household. She is entitled to full financial
support during marriage and during the waiting period ('iddah) in case of
divorce. She is also entitled to child support. Generally, a Muslim woman is
guaranteed support in all stages of her life, as a daughter, wife, mother,
or sister. These additional advantages of women over men are somewhat
balanced by the provisions of the inheritance which allow the male, in most
cases, to inherit twice as much as the female. This means that the male
inherits more but is responsible financially for other females: daughters,
wives, mother, and sister, while the female (i.e., a wife) inherits less but
can keep it all for investment and financial security without any legal
obligation so spend any part of it even for her own sustenance (food,
clothing, housing, medication, etc.).

*IV. The Social Aspect *

First: As a Daughter

1. The Qur'an effectively ended the cruel pre Islamic practice of female
infanticide (wa'd):

When the female (infant) buried alive is questioned for what crime she was
killed. (Qur'an 81 89)

2. The Qur'an went further to rebuke the unwelcoming attitudes among some
parents upon hearing the news of the birth of a baby girl, instead of a baby
boy:

When news is brought to one of them of (the birth of) a female (child) his
face darkens and he is filled with inward grief! With shame does he hide
himself from his people because of the bad news he has had! Shall he retain
her on (sufferance and) contempt or bury her in the dust? Ah! what an evil
(choice) they decide on! (Qur'an 16:58 59)

3. Parents are duty bound to support and show kindness and justice to their
daughters. Prophet Muhammad said:

"Whosoever has a daughter and he does not bury her alive, does not insult
her, and does not favor his son over her, Allah will enter him into
Paradise." [Ahmad]

"Whosoever supports two daughters til they mature, he and I will come in the
day of judgment as this (and he pointed with his two fingers held
together)." [Ahmad]

4. Education is not only a right but also a responsibility of all males and
females. Prophet Muhammad said:

"Seeking knowledge is mandatory for every Muslim ("Muslim" is used here in
the generic meaning which includes both males and females).

Second: As a Wife

1. Marriage in Islam is based on mutual peace, love, and compassion, not
just the satisfaction of man's needs:

And among His Signs is that He created for you mates from among yourselves
that you may well in tranquillity with them and He has put live and mercy
between your (hearts); verily in that are signs for those who reflect.
(Qur'an 30:21)

(He is) the Creator of the heavens and the earth: He has made for you pairs
from among yourselves and pairs among cattle: by this means does He multiply
you: there is nothing whatever like unto Him and He is the One that hears
and sees (all things). (Qur'an 42:11)

2. The female has the right to accept or reject marriage proposals. Her
consent is prerequisite to the validity of the marital contract according to
the Prophet's teaching. It follows that if by "arranged marriage" is meant
marrying the girl without her consent, then such a marriage is nullifiable
is she so wished.

"Ibn Abbas reported that a girl came to the Messenger of God, Muhammad, and
she reported that her father had forced her to marry without her consent.
The Messenger of God gave her the choice ... (between accepting the marriage
or invalidating it)." (Ahmad, Hadeeth no. 2469). In another version, the
girl said: "Actually I accept this marriage but I wanted to let women know
that parents have no right to force a husband on them." [Ibn Majah] 3. The
husband is responsible for the maintenance, protection, and overall headship
of the family (qiwamah) within the framework of consultation and kindness.
The mutual dependency and complementary of the roles of males and females
does not mean "subservience" by either party to the other. Prophet Muhammad
helped in household chores in spite of his busy schedule.

The mothers shall give suck to their offspring for two whole years if the
father desires to complete the term. But he shall bear the cost of their
food and clothing on equitable terms. No soul shall have a burden laid on it
greater than it can bear. No mother shall be treated unfairly on account of
her child nor father on account of his child. An heir shall be chargeable in
the same way if they both decide on weaning by mutual consent and after due
consultation there is no blame on them. If you decide on a foster mother for
your offspring there is no blame on you provided you pay (the mother) what
you offered on equitable terms. But fear Allah and know that Allah sees well
what you do. (Qur'an 2:233)

The Qur'an urges husbands to be kind and considerate to heir wives even if
they do not like them.

O you who believe! You are forbidden to inherit women against their will.
Nor should you treat them with harshness that you may take away part of the
marital gift you have given them except where they have been guilty of open
lewdness; on the contrary live with them on a footing of kindness and
equity. If you take a dislike to them it may be that you dislike a thing and
Allah brings about though it a great deal of good. (Qur'an 4:19)

Prophet Muhammad taught:

" I command you to be kind to women ..."

"The best of you is the best to his family (wife) ..."

Marital disputes are to be handled privately between the parties whenever
possible, in steps (without excesses or cruelty). If disputes are not
resolved then family mediation can be resorted to.

Divorce is seen as the last resort, which is permissible but not encouraged.
Under no circumstances does the Qur'an encourage, allow or condone family
violence or physical abuse and cruelty. The maximum allowed in extreme cases
is a gentle tap that does not even leave a mark on the body while saving the
marriage from collapsing.

5. Forms of marriage dissolution include mutual agreement, the husband's
initiative, the wife's initiative (if part of her marital contract, court
decision on the wife's initiative (for a cause), and the wife's initiative
without a "cause" provided that she returns the marital gift to her husband
(khul' [divestiture]).

6. Priority for custody of young children (up to the age of about seven) is
given to the mother. A child later chooses between his mother and father
(for custody purposes). Custody questions are to be settled in a manner that
balances the interests of both parents and well being of the child

Question of Polygyny (Polygamy)

1. One of the common myths is to associate polygyny with Islam as if it were
introduced by Islam or is the norm according to its teachings. While no text
in the Qur'an or Sunnah states that either monogamy or polygyny is the norm,
demographic data indicates that monogamy is the norm and polygyny is the
exception. In almost all countries and on the global level the numbers of
men and women are almost even, with women's numbers slightly more than men.

As such, it is a practical impossibility to regard polygyny as the norm
since it assumes a demographic structure of at least two thirds females, and
one third males (or 80 percent females and 20 percent males if four wives
per male is the norm!). No Islamic "norm" is based on an impossible
assumption.

2. Like many peoples and religions, however, Islam did not out law polygyny
but regulated it and restricted it. It is neither required nor encouraged,
but simply permitted and not outlawed. Edward Westermarck gives numerous
examples of the sanctioning of polygyny among Jews, Christians, and others.

3. The only passage in the Qur'an (4:3) which explicitly mentioned polygyny
and restricted its practice in terms of the number of wives permitted and
the requirement of justice between them was revealed after the Battle of
Uhud in which dozens of Muslims were martyred leaving behind widows and
orphans. This seems to indicate that the intent of its continued
permissibility is to deal with individual and collective contingencies that
may arise from time to time (i.e., imbalances between the number of males
and females created by wars). This provides a moral, practical, and humane
solution to the problems of widows and orphans who are likely to be more
vulnerable in the absence of a husband/father figure to look after their
needs: financial, companions, proper rearing, and other needs.

If you fear that you shall not be able to deal justly with the orphans marry
women of your choice two or three or four; but if you fear that you shall
not be able to deal justly (with them) then only one ... (Qur'an 4:3)

4. All parties involved have options: to reject marriage proposals as in the
case of a proposed second wife or to seek divorce or khul' (divestiture) as
in the case of a present wife who cannot accept to live with a polygynous
husband.

While the Qur'an allowed polygyny, it did not allow polyandry (multiple
husbands of the same woman). Anthropologically speaking, polyandry is quite
rare. Its practice raises thorny problems related to the lineal identity of
children, and incompatibility of polyandry with feminine nature.

Third: As a Mother

1. Kindness to parents (especially mothers) is next to worship of Allah:

Your Lord has decreed that you worship none but Him and that you be kind to
parents. Whether one or both of them attain old age in you life say not to
them a word of contempt nor repel them but address them in terms of honor.
(Qur'an 17:23)

And We have enjoined on the human (to be good) to his/her parents: in
travail upon travail did his/her mother bear him/her and in years twain was
his/her waning: (hear the command) "Show gratitude to Me and to your
parents: to Me is (your final) destiny." (Qur'an 31:14)

2. Mothers are accorded a special place of honor in Hadeeth too:

A man came to the Prophet Muhammad asking: O Messenger of Allah, who among
the people is the most worthy of my good companionship? The Prophet said,
your mother. The man said then who is next: the Prophet said, Your mother.
The man further asked, Then who is next? Only then did the Prophet say, Your
father. (al Bukhari)

Fourth: As a Sister in Faith (Generally)

1. According to the Prophet Muhammad's saying:

"Women are but sisters (or the other half) of men (shaqa'iq).

2. Prophet Muhammad taught kindness, care, and respect of women in general:

"I commend you to be kind to women"

Fifth: Issue of Modesty and Social Interaction

1. There exists, among Muslims a big gap between the ideal of the real.
Cultural practices on both extremes do exist. Some Muslims emulate non
Islamic cultures and adopt the modes of dress, unrestricted mixing and
behavior resulting in corrupting influences of Muslims and endangering the
family's integrity and strength. On the other hand, in some Muslim cultural
undue and excessive restrictions is not seclusion are believed to be the
ideal. Both extremes seem to contradict the normative teachings of Islam and
are not consistent with the virtuous yet participative nature of the society
at the time of the Prophet Muhammad.

2. Parameters of proper modesty for males and females (dress and behavior)
are based on revelatory sources (the Qur'an and authentic Sunnah) and as
such are seen by believing men and women as divinely based guidelines with
legitimate aims, and divine wisdom behind them. They are not male imposed or
socially imposed restrictions.

3. The notion of near total seclusion of women is alien to the prophetic
period. Interpretation problems in justifying seclusion reflect, in part,
cultural influences and circumstances in different Muslim countries.

*V. The Legal/Political Aspect *

1. Both genders are entitled to equality before the law and courts of law.
Justice is genderless.

Most references to testimony (witness) in the Qur'an do not make any
reference to gender. Some references fully equate the testimony of males and
female.

And for those who launch a charge against their spouses and have (in
support) no evidence but their own their solitary evidence (can be received)
if they bear witness four times (with an oath) by Allah that they are
solemnly telling the truth; And the fifth (oath) (should be) that they
solemnly invoke the curse of Allah on themselves if they tell a life. But it
would avert the punishment from the wife is she bears witness four times
(with an oath) by Allah that (her husband) is telling a lie; And the fifth
(oath) should be that she solemnly invokes the wrath of Allah on herself is
(her accuser) is telling the truth. (Qur'an 24:69)

One reference in the Qur'an distinguishes between the witness of a male and
a female. It is useful to quote this reference and explain it in its own
context and in the context of other references to testimony in the Qur'an.

O you who believe! When you deal with each other in transactions involving
future obligations in a fixed period of time reduce them to writing. Let a
scribe write down faithfully as between the parties: let not the scribe
refuse to write as Allah has taught him so let him write. Let him who incurs
the liability dictate but let him fear his Lord Allah and not diminish aught
of what he owes. If the party liable is mentally deficient or weak or unable
himself to dictate let his guardian dictate faithfully. And get two
witnesses out of your own men

and if there are not two men then a man and two women such as you choose for
witnesses so that if one of them errs the other can remind her. The
witnesses should not refuse when they are called on (for evidence). Disdain
not to reduce to writing (your contract) for a future period whether it be
small or big: it is just in the sight of Allah more suitable as evidence and
more convenient to prevent doubts among yourselves; but if it be a
transaction which you carry out on the spot among yourselves there is no
blame on you if you reduce it not to writing. But take witnesses whenever
you make a commercial contract; and let neither scribe nor witness suffer
harm. If you do (such harm) it would be wickedness in you. So fear Allah;
for it is Allah that teaches you. And Allah is well acquainted with all
things. (Qur'an 2:282)

A few comments on this text are essential in order to prevent common
misinterpretations:

a) It cannot be used as an argument that there is a general rule in the
Qur'an that the worth of a female's witness is only half the male's. This
presumed "rule" is voided by the earlier reference (24:69) which explicitly
equates the testimony of both genders in the issue at hand.

b) The context of this passage (ayah) relates to the testimony on financial
transactions which are often complex and laden with business jargon. The
passage does not make a blanket generalization which would otherwise
contradict 24:69 cited earlier.

c) The reason for variations in the number of male and female witnesses
required is given in the same passage. No reference was made to the
inferiority or superiority of one gender's witness or the other's. The only
reason given is to corroborate the female's witness and prevent unintended
errors in the perception of the business deal. The Arabic term used in this
passage (tadhilla) means literally "loses the way," "gets confused or errs."
But are females the only gender that may err and need corroboration of their
testimony. Definitely not, and this is why the general rule of testimony in
Islamic law is to have two witnesses even if they are both males. This
leaves us with only one reasonable interpretation that in an ideal Islamic
society as envisioned by Islamic teachings the female members will give
priority to their feminine functions as wives, mothers, and pioneers of
charitable works. This emphasis, while making them more experienced in the
inner function of the family

and social life, may not give them enough exposure and experience to
business transactions and terminology, as such a typical Muslim woman in a
truly Islamic society will not normally be present when business dealings
are negotiated and if may present may not fully understand the dealings. In
such a case, corroboration by two women witnesses helps them remind one
another and as such give an accurate account of what happened.

d) It is useful to remember that it is the duty of a fair judge, in a
particular case, to evaluate the credibility, knowledge and experience of
any witness and the specific circumstances of the case at hand.

2. The general rule in social and political life is participation and
collaboration of males and female in public affairs:

The believers, men and women, are protectors one of another; they enjoin
what is just and forbid what is evil: they observe regular prayers, practice
regular charity, and obey Allah and His apostle. On them will Allah pour His
mercy: for Allah is Exalted in power, Wise. (Qur'an 9:71)

3. Now there is sufficient historical evidence of participation by Muslim
women in the choice of rulers, in public issues, in lawmaking, in
administrative positions, in scholarship and teaching, and even in the
battlefield. Such involvement in social and political affairs was done
without losing sight of the complementary priorities of both genders and
without violating Islamic guidelines of modesty and virtue.

4. There is no text in the Qur'an or the Sunnah that precludes women from
any position of leadership, except in leading prayer due to the format of
prayer as explained earlier and the headship of state (based on the common
and reasonable interpretation of Hadeeth).

The head of state in Islam is not a ceremonial head. He leads public prayers
in some occasions, constantly travels and negotiates with officials of other
states (who are mostly males). He may be involved in confidential meetings
with them. Such heavy involvement and its necessary format may not be
consistent with Islamic guidelines related to the interaction between the
genders and the priority of feminine functions and their value to society.
Furthermore, the conceptual and philosophical background of the critics of
this limited exclusion is that of individualism, ego satisfaction, and the
rejection of the validity of divine guidance in favor of other man-made
philosophies, values, or "ism." The ultimate objective of a Muslim man or
woman is to selflessly serve Allah and the ummah in whatever appropriate
capacity.

*Conclusion: *

1. Textual injunctions on gender equity and the prophetic model are
sometimes disregarded by some if not most Muslims individually and
collectively. Revision of practices (not divine injunctions) is needed. It
is not the revelatory Qur'an and the Sunnah that need any editing or
revision. What needs to be reexamined are fallible human interpretations and
practices.

2. Diverse practice in Muslim countries often reflect cultural influences
(local or foreign), more so than the letter or spirit of the Shariiah.

3. Fortunately, there is an emerging trend for the betterment of our
understanding of gender equity, based on the Qur'an and Hadeeth, not on
alien and imported un-Islamic or non-Islamic values and not on the basis of
the existing oppressive and unjust status quo in many parts of the Muslim
world.

*Endnotes *

1. The term equity is used instead of the common expression 'equality" which
is sometimes mistakenly understood to mean absolute equality in each and
every detailed item of comparison rather than the overall equality. Equity
is used here to mean justice and overall equality of the totality of rights
and responsibilities of both genders. It does allow for the possibility of
variations in specific items within the overall balance and equality. It is
analogous to two persons possessing diverse currencies amounting, for each
person to the equivalence of US$1000. While each of the two persons may
possess more of one currency than the other, the total value still comes to
US$1000 in each case. It should be added that from an Islamic perspective,
the roles of men and women are complementary and cooperative rather than
competitive.

2. The Sunnah refers to the words, actions, and confirmations (consent) of
the Prophet Muhammad in matters pertaining to the meaning and practice of
Islam. Another common term which some authorities consider to be equivalent
to the Sunnah is the Hadeeth (plural: Ahadeeth) which literally means
"sayings."

3. In both Qur'anic references, 15:29 and 32:99, the Arabic terms used are
basharan and al Insaun both mean a human being or a person. English
translations do not usually convey this meaning and commonly use the terms
"man" or the pronoun" him" to refer to "person" without a particular gender
identification. Equally erroneous is the common translation of Bani Adam
into "sons of Adam" or "men" instead of a more accurate term "children of
Adam."

4. The emphasis is ours. The explanatory "both"{ was added whenever the
Our'anic Arabic text addresses Adam and Eve, like "lahoma, akala,
akhrajahoma." This was done in order to avoid misinterpreting the English
term "you" to mean an address to a singular person. For the Biblical version
of the story and its implications, see The Holy Bible, RSV, American Bible
Society, New York: 1952: Genesis, chapters 23, especially 3:6, 12, 1717;
Levi ticus 12:17; 15:19 30; and Timothy 2:11 14.

5. A common question raised in the West is whether a Muslim woman can be
ordained as a priest as more "liberal" churches do? It should be remembered
that there is no "church" or "priesthood" in Islam. The question of
"ordaining" does not arise. However, most of the common "priestly" functions
such as religious education, spiritual and social counseling are not
forbidden to Muslim women in a proper Islamic context. A woman, however, may
not lead prayers since Muslim prayers involve prostrations and body contact.
Since the prayer leader is supposed to stand in front of the congregation
and may move forward in the middle of crowded rows, it would be both
inappropriate and uncomfortable for a female to be in such a position and
prostrate, hands, knees and forehead on the ground with rows of men behind
here. A Muslim woman may be an Islamic scholar, In the early days of Islam,
there were several examples of female scholars who taught both genders.

6. This contrast with the legal provisions in Europe which did not recognize
the right until nearly 13 centuries after Islam. "By a series of acts
starting with the Married Women's Property Act in 1879, amended in 1882 and
1997, married women achieved the right to won property and to enter into
contracts on a par with spinsters, widows, and divorcees." See Encyclopedia
Britannica, 1968, vol. 23, p. 624.

7. This period is usually three months. If the wife is pregnant, it extends
until childbirth.

8. Ahmad Ibn Hanbal (compiler), Musnad Ibn Hanbal, Dar al Ma'arif, Cairo:
1950 and 1955, vols. 3 and 4. Hadith nos. 1957 and 2104.

9. Narrated in Al Bayhaqi and Ibn Majah, quoted in M. S. Aftfi, Al Martah wa
Huququhafi al Islam (in Arabic), Maktabat al Nahdhah, Cairo: 1988, p. 71.

10. Ibn Majah (compiler), Sunan Ibn Majah, Dar Ihya' al Kutub al Arabiyah,
Cairo: 1952, vol. 1, Hadith #1873.

11. Matn al Bukhari, op. cit., vol. 3, p. 257.

12. Riyad al Saliheen, op. cit, pp. 140.

13. In the event of a family dispute, the Qur'an exhorts the husband to
treat his wife kindly and not to overlook her positive aspects. If the
problem relates to the wife's behavior, her husband may exhort her and
appeal for reason. In most cases, this measure is likely to be sufficient.
In cases where the problem continues, the husband may express his
displeasure in another peaceful manner by sleeping in a separate bed from
hers. There are cases, however where a wife persists in deliberate
mistreatment of her husband and disregard for her marital obligations.
Instead of divorce, the husband may resort to another measure that may save
the marriage, at least in some cases. Such a measure is more accurately
described as a gentle tap on the body, but never on the face, making it more
of a symbolic measure than a punitive one. Following is the related Qur'anic
text:

Men are the protectors and maintains of women because Allah has given the
one more (strength) than the other and because they support them from their
means. Therefore the righteous women are devoutly obedient and guard in (the
husband's) absence what Allah would have them guard. As to those women on
whose part you fear disloyalty and ill conduct, admonish them (first),
(next) refuse to share their beds (and last) beat them (lightly); but if
they return to obedience seek not against them means (of annoyance): for
Allah is Most High, great (above you all). (Qur'an 4:34)

Even here, that maximum measure is limited by the following:

a) It must be seen as a rare exception to the repeated exhortation of mutual
respect, kindness and good treatment discussed earlier. Based on the Qur'an
and Hadeeth, this measure may be used in the case of lewdness on the part of
the wife or extreme refraction and rejection of the husband's reasonable
requests on a consistent basis (nushuz). Even then other measures such as
exhortation should be tried first.

b) As defined by the Hadeeth, it is not permissible to strike anyone's face,
cause any bodily harm or even be harsh. What the Hadeeth qualified as
dharban ghayra mubarrih or light beating was interpreted by early jurists as
a (symbolical) use of the miswak (a small natural toothbrush).

They further qualified permissible "beating" as beating that leaves no mark
on the body. It is interesting that this latter fourteen centuries old
qualifier is the criterion used in contemporary American law to separate a
light and harmless tap or strike from "abuse" in the legal sense. This makes
it clear that even this extreme, last resort and "lesser of the two evils"
measure that may save the marriage does not meet the definitions of
"physical abuse," "family violence," of "wife battering" in the twentieth
century laws in liberal democracies, where such extremes are commonplace
that they are seen as national concerns.

c) Permissibility of such symbolical expression of the seriousness of
continued refraction does not imply its desirability. In several Ahadeeth,
Prophet Muhammad discouraged this measure. Among his sayings: "Do not beat
the female servants of Allah," "Some (women visited my family complaining
about their husbands (beating them). These (husbands) are not the best of
you," "[Is it not a shame that], one of you beats his wife like [an
unscrupulous person] beats a slave and maybe he sleeps with her at the end
of the day." See Riyad Al Saliheen, op cit., pp. 130 140. In another
Hadeeth, the Prophet said:

"How does anyone of you beat his wife as he beats the stallion camel and
then he may embrace (sleep with) her?" Shaheeh Al Bukhari, op. cit., vol. 8,
Hadeeth no. 68, pp. 42 43.

d) True following of the Sunnah is to follow the example of the Prophet
Muhammad, who never resorted to that measure regardless of the
circumstances.

e) Islamic teachings are universal in nature. They respond to the needs and
circumstances of diverse times, cultures, and circumstances but unnecessary
in others. Some measures may work in some cases, cultures, or with certain
persons but may not be effective in others. By definition a "permissible" it
is neither required encouraged, or forbidden. In fact, it may be better to
spell out the extent of permissibility such as in the issue at hand, than
leaving it unrestricted and unqualified or ignoring it all together. In the
absence of strict qualifiers, persons may interpret the matter in their own
way lending to excesses and real abuse.

f) Any excess, cruelty, family violence, or abuse committed by any "Muslim"
can never be traced, honestly, to any revelatory text (Qur'an and Hadeeth).
Such excesses and violations are to be blamed on the person(s) himself as it
shows that he is paying lip service to Islamic teachings and injunctions and
is failing to follow the true sunnah of the Prophet.

14. For more details on marriage dissolution and custody of children, see A.
Abd al Ati, Family Structure in Islam, Indianapolis: American Trust
Publications, 1977, pp. 217 49.

15. For more details on the issue of polygyny, see Jamal A. Badawi, Polygyny
in Islamic Law, Plainfield, IN: American Trust Publications, also Islamic
Teachings (audio series), Islamic Information Foundation, 1982, album IV.

16. See for example, Edward A. Westermarck, The History of Human Marriage,
4th ed. (London: Macmlllan, 1925), vol 3, pp. 42 43; also Encyclopedia
BibRca, Rev. T. K. Cheyene and J. S. Black, eds.) (London: Macmillan, 1925),
vol. 3, p 2946.

17. A. M. B. 1. Al Bukhari (compiler) Matn al Bukhari, Cairo: Dar Ihya al
Kutub al Arabiyah, n.d., vol. 3 Kitab al Adab, p. 47. Translated by the
author. For a similar English translation of this Hadeeth, see Sahih al
Bukhari translated by M. M. Khan Maktabat al Riyadh al Hadeethah, Riyadh,
Saudi Arabia, i982, colt 8, the Book of ai Adab, Hadeeth no. 2, p. 2.

18. Narrated by Aisha, collected by Ibn Asakir in Silsilat Kunaz al Sunnah
1, Al./ami Al Sagheer, Ist ed. 1410 AH. A computer program.

19. Riyadh al Saliheen, op. cit., p. 139.

*Bibliography *

I. The Qur'an and Hadeeth

1. The Holy Qur'an: Text, Translation and Commentary by A. Y. Ali, The
American Trust Publication, Plainfield, IN 1977.

2. Matn al Bukhari, Al Bukhari (compiler), Dar Ihya al Kutub al Arabiyah,
Cairo, Egypt, n.d.

3. Musnad Ahmad Ibn Hanbal, Ibn Hanbal (compiler), Dar Ihya' al Kutub al
Arabiyah, Cairo Egypt, 1950 and 1955.

4. Riyadh al Saliheen, Al Nawawi, (compiler) New Delhi, India n.d.

5. Sahih Al Bukhari, M. Khan (translator), Maktabat Al Riaydh Al Hadeethah,
Riyadh, Saudi Arabia 1982.

6. Silsilat Kunuz Al Sunnah: Al Jami al Sagheer, 1st ea., 1410 AH, a
computer software.

7. Sunan Ibn Majah, Dar Ihya al Kutub al Arabiyah, Cairo: 1952.

II. Other References

1. Al Martah wa Huququha fi al Islam, M. S. Aftfi, Maktabat AlNadhhah,
Cairo: 1988.

2. Holy Bible, RSV, American Bible Society, New York: 1952.

3. Encyclopedia Biblica, vol. 3, Rev. T. K. Cheyene and J. S. Black,
editors, London: Machollan, 1925.

4. Encyclopedia Britanica, Vol. 23, 1968

5. The History of Human Marriage, vol. 3, Edward A. Westermarck, London:
Macmillan, 1925.

Abstracted from Jamal A. Badawi, Ph.D 's lectures
(World Assembly of Muslim Youth)

Marriage in Islam

2010-03-01T21:43:00.000-08:00

"And among His signs is this, that He created for you mates from among
yourselves, that you may dwell in peace and tranquility with them, and He
has put love and mercy between your (hearts): Verily in that are signs for
those who reflect" (Quran 30:21).

"O Humans revere your Guardian Lord, Who created you from a single person
created of like nature its mate, and from this scattered (like seeds)
countless men and women. Reverence Allah through Whom you claim your mutual
rights" (Quran 4:1).

The above verses of the Quran lay out the framework for the basis and
objectives of marriage in Islam. In the ultimate Wisdom of Allah we are
first told that both partners, man and woman, are created from the same
source and that this should be paid attention to as it is one of His Signs.

The fact that we come from the same soul signifies our equality as humans.
When the essence of our creation is the same, the argument of who is better
or greater is redundant. To stress on this fact, and then to talk about
marriage in the same verse, is of great significance for those of us who are
in the field of marriage counseling.

A shift in this attitude of gender equality as human beings causes an
imbalance in marital relationships leading to dysfunctional marriages.
Whenever one party considers that they are superior or above the law there
is a power shift which may subsequently lead to misuse or abuse of that
power. As a result, the less valuable partner is seen as an easy prey. Many
marital difficulties are based on, or caused by, control and rule stratagem.

By stressing on the equality of all humans, men or women, and making it the
basis of marriage, Allah, in His Infinite Wisdom, has laid the ground rules
for establishing peace. He has assigned different roles to husband and wife
as functional strategy, rather than as a question of competence as humans.

Prophet Mohammad (pbuh) has stated that: "men and women are twin halves of
each other" (Bukhari). This narration also brings home the fact that men and
women are created from a single source. Furthermore, by using the analogy of
twin half, the Prophet (pbuh) has underlined the reciprocal and
interdependent nature of men and women's relationships.

The objective of marriage, according to the above Quranic verses, is to
enable us to dwell in peace and tranquility. It is important for us to
reflect on these words and their significance in the Islamic frame of
reference.

In order to have peace certain condition must be met. These prerequisites to
peace are Justice, Fairness, Equity, Equality, and fulfillment of mutual
rights. Therefore any injustice whether it is oppression, or persecution,
cannot be tolerated if there is to be peace in Muslim homes.

In the domestic realm, oppression is manifested when the process of Shura
(consultation) is compromised, neglected or ignored. When one partner (in
most cases the husband) makes unilateral decisions and applies a dictatorial
style of leadership, peace is compromised. Persecution is present when there
is any form of domestic abuse being perpetrated.

Tranquility on the other hand is a state of being which is achieved when
peace has been established. Tranquility is compromised when there is
tension, stress and anger. It is a mistake to take tranquility to mean
perpetual state of bliss, since being a Muslim does not make one immune to
tragedies and catastrophes. In fact God tells us repeatedly in the Quran
that a believer will be tried and tested. However, a state of tranquility
empowers one to handle difficult moments with their spouses as obedient
servants of God. God, in His infinite Mercy, also provides us with the tools
by which we can achieve this state of peace and tranquility.

The second principle on which Islamic family life is based is Rahma, meaning
mercy. As mentioned in the above verse, God tells us that it is He that has
placed mercy between the hearts of spouses. We are therefore inclined by our
very nature to have mercy for each other. Mercy is manifested through
compassion, forgiveness, care and humility.

It is obvious that these are all ingredients that make for a successful
partnership. Marriage in Islam is above all a partnership based on equality
of partners and specification of roles. Lack of mercy in a marriage, or in a
family, renders it in Islamic terms dysfunctional.

Allah further states that He has also placed in addition to mercy, love
between spouses. It should be noted, however, that the Islamic concept of
love is different from the more commonly understood romantic love that has
become so valued.

The basic difference is that love between man and woman in the Islamic
context can only be realized and expressed in a legal marriage. In order to
develop a healthy avenue for the expression of love between a man and woman,
and to provide security so that such a loving relationship can flourish, it
is necessary to give it the protection of Shariah (Islamic law).

*Marital love in Islam inculcates the following:*

*Faith:* The love Muslim spouses have for each other should be for the sake
of Allah and to gain His pleasure. It is from Allah that we claim our mutual
rights (Quran 4:1) and it is to Allah that we are accountable for our
behavior as husbands and wives.

*It sustains:* Love is not to consume but to sustain. Allah expresses His
love for us by providing sustenance. To love in Islam is to sustain our
loved one physically, emotionally, spiritually and intellectually, to the
best of our ability. (Note : To sustain materially is the husband’s duty.
However, if the wife wishes she can also contribute)

*Accepts:* To love someone is to accept them for who they are. It is
selfishness to try and mould someone as we wish them to be. True love does
not attempt to crush individuality or control personal differences, but is
magnanimous and secure to accommodate differences.

*Challenges:* Love challenges us to be all we can, it encourages us to tap
into our talents and it takes pride in our achievements. To enable our loved
one to realize their potential is the most rewarding experience.

*Merciful:* Mercy compels us to love and love compels us to have mercy. In
the Islamic context the two are synonymous. The attribute Allah chose to be
the supreme for Himself is that He is the most Merciful. This attribute of
Rahman (the Merciful) is mentioned 170 times in the Quran, emphasizing the
significance for believers to be merciful. Mercy, in practical application,
means to have and show compassion and to be charitable.

*Forgiving:* Love is never too proud to seek forgiveness or too stingy to
forgive. It is willing to let go of hurt and letdowns. Forgiveness allows us
the opportunity to improve and correct ourselves. Islam emphasizes the
principle that if we want God to forgive our mistakes, then we should be
forgiving of others too.

*Respect:* To love is to respect and value the person, their contributions,
and their opinions. Respect does not allow us to take for granted our loved
ones or to ignore their input. How we interact with our spouses reflects
whether we respect them or not.

*Confidentiality:* Trust is the most essential ingredient of love. When
trust is betrayed and confidentiality compromised, love loses its soul.

*Caring:* Love fosters a deep fondness that dictates caring and sharing in
all that we do. The needs of our loved ones take precedence over our own.

*Kindness:* The biography of the Prophet Muhammad (pbuh) is rich with
examples of acts of kindness he showed towards his family and particularly
his wives. Even when his patience was tried, he was never unkind in word or
deed. To love is to be kind.

*Grows:* Marital love is not static, for it grows and flourishes with each
day of marital life. It requires work and commitment, and is nourished
through faith when we are thankful and appreciative of Allah blessings.

*Enhances:* Love enhances our image and beautifies our world. It provides
emotional security and physical well being.

*Selflessness:* Love gives unconditionally and protects dutifully.

*Truthful:* Love is honesty without cruelty and loyalty without compromise.

Edited from www.soundvision.com

Jihad Explained

2010-03-01T21:37:00.000-08:00

Jihad in Islam is striving in the way of Allah by pen, tongue, hand, media and, if inevitable, with arms. However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.

In the linguistic sense, the Arabic word "jihad" means struggling or striving and applies to any effort exerted by anyone. In this sense, a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his(1) popularity with his constituents and so on. The term strive or struggle may be used for/by Muslims as well as non-Muslims; for example, Allah, the One and Only True God says in the Qur'an:

"*We have enjoined on people kindness to parents;
but if they strive (Jahadaka) to make you ascribe partners with Me
that of which you have no knowledge, then obey them not...*"

(The Holy Quran, 29:8; also see 31:15)

In the above two verses of the Qur'an , it is non-Muslim parents who strive (jahadaka) to convert their Muslim child back to their religion. In the West, "jihad" is generally translated as "holy war," a usage the media has popularized. According to Islamic teachings, it is unholy to instigate or start war; however, some wars are inevitable and justifiable.

If we translate the words "holy war" back into Arabic, we find "harbun muqaddasatu," or for "the holy war," "al-harbu al-muqaddasatu." We challenge any researcher or scholar to find the meaning of "jihad" as holy war in the Qur'an or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Qur'an, the Hadith and other Islamic literature translate the term "jihad" as "holy war," due to the influence of centuries-old Western propaganda.

This could be a reflection of the Christian use of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "harb" or "qital," which are found in the Qur'an and Hadith.

For Muslims the term Jihad is applied to all forms of striving and has developed some special meanings over time. The sources of this development are the Qur'an (the Word of God revealed to Prophet Muhammad(S) [(S) denotes Sall-Allahu 'alayhi wa sallam, meaning peace and blessings of Allah be upon him]. The Qur'an and the Hadith use the word "jihad" in several different contexts which are given below:

1. RECOGNIZING THE CREATOR AND LOVING HIM MOST:

It is human nature to love what is seen with the eyes and felt with the senses more than the unseen reality. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not

recognize. The Qur'an addresses those who claim to be believers:

"*O you who believe! Choose not your fathers nor your brethren for

protectors if they love disbelief over belief; whoever of you takes them for

protectors, such are wrong-doers. Say: if your fathers, and your children,

and your brethren, and your spouses, and your tribe, and the wealth you have

acquired, and business for which you fear shrinkage, and houses you are

pleased with are dearer to you than Allah and His Messenger and striving in

His way: then wait till Allah brings His command to pass. Allah does not

guide disobedient folk*."

(The Holy Quran 9:23, 24)

It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his

family, peers and society.

2. RESISTING PRESSURE OF PARENTS, PEERS, AND SOCIETY:

Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and strive to maintain dedication and love of Allah over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read in the Qur'an:

"*So obey not the rejecters of faith, but strive (jahidhum) against them by

it (the Qur'an) with a great endeavor*."

(The Holy Quran, 25:52)

3.* *STAYING ON THE STRAIGHT PATH STEADFASTLY:

Allah says in the Qur'an:

"*And strive (Jadihu) for Allah with the endeavor (Jihadihi) which is His

right. He has chosen you and has not laid upon you in the deen (religion)

any hardship...*"

(The Holy Quran, 22:78)

"*And whosoever strives (Jahada), strives (yujahidu) only for himself, for

lo! Allah is altogether independent of the universe.*"

(The Holy Quran,29:6)

As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their

struggle in the cause of Allah. Allah says in the Qur'an:

"*Lo! As for those whom the angels take (in death) while they wronged

themselves, (the angels) will ask: 'In what you were engaged?' They will

way: 'We were oppressed in the land.' (The angels) will say: 'Was not

Allah's earth spacious that you could have migrated therein?*'"

(The Holy Quran, 4:97)

"*Lo! Those who believe, and those who emigrate (to escape persecution) and

strive (Jahadu) in the way of Allah, these have hope of Allah's mercy...*"

(The Holy Quran, 2:218)

Allah tests the believers in their faith and their steadfastness:

"*Or did you think that you would enter Paradise while yet Allah knows not

those of you who really strive (Jahadu), nor knows those (of you) who are

steadfast.*"

(The Holy Quran, 3:142)

*"And surely We shall try you with something of fear and hunger, and loss of

wealth and lives and fruits; but give tidings to the steadfast.*"

(The Holy Quran, 2:155)

We find that the Prophet Muhammad(S) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and realized a moral victory(2).

4. STRIVING FOR RIGHTEOUS DEEDS:

Allah declares in the Qur'an:

"*As for those who strive (Jahadu) in Us (the cause of Allah), We surely

guide them to Our paths, and lo! Allah is with the good doers.*"

(The Holy Quran, 29:69)

When we are faced with two competing interests, it becomes jihad to choose

the right one, as the following Hadith exemplify:

"Aisha, wife of the Prophet(S) asked, 'O Messenger of Allah, we see jihad as

the best of deeds, so shouldn't we join it?' He replied, 'But the best of

jihad is a perfect Hajj (pilgrimage to Makkah).'"

(Sahih Al-Bukhari, No. 2784)

At another occasion, a man asked the Prophet Muhammad(S):

"'Should I join the jihad?' He asked, 'Do you have parents?' The man said,

'Yes!' The Prophet(S) said, 'Then strive by serving them!'"

(Sahih Al-Bukhari, No. 5972)

Yet another man asked the Messenger of Allah(S):

"'What kind of jihad is better?' He replied, 'A word of truth in front of an

oppressive ruler!'"

(Sunan Al-Nasa'i , No. 4209)

The Messenger of Allah(S) said:

"...the Mujahid (one who carries out jihad) is he who strives against

himself for the sake of Allah, and the Muhajir (one who emigrates) is he who

abandons evil deeds and sin."

(Sahih Ibn Hibbanm, No. 4862)

5. HAVING COURAGE AND STEADFASTNESS TO CONVEY THE MESSAGE OF ISLAM:

The Qur'an narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of Allah to mankind. For examples, see the Qur'an 26:1-190, 36:13-32. In the Qur'an, Allah specifically praises those who strive to convey His message:

"*Who is better in speech than one who calls (other people) to Allah, works

righteous, and declares that he is from the Muslims*."

(The Holy Quran, 41:33)

Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Qur'an:

"*The (true) believers are only those who believe in Allah and his messenger

and afterward doubt not, but strive with their wealth and their selves for

the cause of Allah. Such are the truthful.*"

(The Holy Quran, 49:15)

6. DEFENDING ISLAM AND THE COMMUNITY:

Allah declares in the Qur'an:

"*To those against whom war is made, permission is given (to defend

themselves), because they are wronged - and verily, Allah is Most Powerful

to give them victory - (they are) those who have been expelled from their

homes in defiance of right - (for no cause) except that they say, 'Our Lord

is Allah'...*"

(The Holy Quran, 22:39-40)

The Qur'an permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self-defense and for the protection offamily and property. The early Muslims fought many battles against their

enemies under the leadership of the Prophet Muhammad(S) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad(S), the Muslims fought to defend their faith and community(3). The Qur'an adds:

"*Fight in the cause of Allah against those who fight against you, but do

not transgress limits. Lo! Allah loves not aggressors. ...And fight them

until persecution is no more, and religion is for Allah. But if they desist,

then let there be no hostility except against transgressors.*"

(The Holy Quran, 2:190, 193)

7. HELPING ALLIED PEOPLE WHO MAY NOT BE MUSLIM:

In the late period of the Prophet Muhammad's(S) life, the tribe of Banu Khuza'ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad's(S) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad(S) to come to their help and punish Quraysh. The Prophet Muhammad(S) organized a campaign against Quraysh of Makkah which resulted in the conquest of

Makkah which occurred without any battle(4).

8. REMOVING TREACHEROUS PEOPLE FROM POWER:

Allah orders the Muslims in the Qur'an:

"If you fear treachery from any group, throw back (their treaty) to them,

(so as to be) on equal terms. Lo! Allah loves not the treacherous."

(The Holy Quran, 8:58)

Prophet Muhammad(S) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several tribes, however, some of them proved themselves treacherous. Prophet Muhammad(S) launched armed campaigns against these tribes, defeated

and exiled them from Medina and its surroundings(5).

9. DEFENDING THROUGH PREEMPTIVE STRIKES:

Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad(S), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them(6). Allah ordered Muslims in the Qur'an:

"*Fighting is prescribed upon you, and you dislike it. But it may happen

that you dislike a thing which is good for you, and it may happen that you

love a thing which is bad for you. And Allah knows and you know not.*"

(The Holy Quran, 2:216)

10. GAINING FREEDOM TO INFORM, EDUCATE AND CONVEY THE MESSAGE OF ISLAM IN AN

OPEN AND FREE ENVIRONMENT:

Allah declares in the Qur'an:

"*They ask you (Muhammad) concerning fighting in the Sacred Month. Say,

'Fighting therein is a grave (offense) but graver is it in the sight of

Allah to prevent access to the path of Allah, to deny Him, to prevent access

to the Sacred Mosque, and drive out its inhabitants. Persecution is worse

than killing. Nor will they cease fighting you until they turn you back from

your faith, if they can...*"

(The Holy Quran, 2:217)

"*And those who, when an oppressive wrong is inflicted on them, (are not

cowed but) fight back.*"

(The Holy Quran, 42:39)

To gain this freedom, Prophet Muhammad(S) said:

"Strive (Jahidu) against the disbelievers with your hands and tongues."

(Sahih Ibn Hibban, No. 4708)

The life of the Prophet Muhammad(S) was full of striving to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in

Madinah, by the permission of Allah, he used armed struggle against his

enemies whenever he found it inevitable.

11. FREEING PEOPLE FROM TYRANNY:

Allah admonishes Muslims in the Qur'an:

"*And why should you not fight in the cause of Allah and of those who, being

weak, are ill-treated (and oppressed)? - Men, women, and children, whose cry

is: 'Our Lord! Rescue us from this town, whose people are oppressors; and

raise for us from You, one who will protect; and raise for us from You, one

who will help*.'"

(The Holy Quran, 4:75)

The mission of the Prophet Muhammad(S) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad's(S) successors continued in his footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of Hims reportedly said to the Muslims:

"We like your rule and justice far better than the state of oppression and

tyranny under which we have been living."(7)

The defeated rulers of Syria were Roman Christians, and Iraq was ruled byZoarastrian Persians.

WHAT SHOULD MUSLIMS DO WHEN THEY ARE VICTORIOUS?

Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of 'associationism' (Shirk, or multiple gods), prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality, peace and education. The Qur'an declares:

"*Lo! Allah commands you that you restore deposits to their owners, and if

you judge between mankind that you judge justly. Lo! It is proper that Allah

admonishes you. Lo! Allah is ever Hearer, Seer.*"

(The Holy Quran, 4:58)

"*O you who believe! Stand out firmly for Allah's witnesses to fair dealing,

and let not the hatred of others to you make you swerve to wrong and depart

from justice. Be just: that is next to Piety and fear Allah. And Allah is

well acquainted with all that you do*."

(The Holy Quran, 5:8)

"*And of those whom We have created there is a nation who guides with the

Truth and establishes justice with it.*"

(The Holy Quran, 7:181)

"*Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and

forbids lewdness and abomination and wickedness. He exhorts you in order

that you may take heed."

(The Holy Quran, *16:90)

"*Those who, if We give them power in the land, establish prescribed prayers

(salah) and pay the poor-due (zakah) and enjoin right conduct and forbid

evil. And with Allah rests the end (and decision) of (all) affairs.*"

(The Holy Quran, 22:41)

DID ISLAM SPREAD BY FORCE, SWORDS OR GUNS?

The unequivocal and emphatic answer is No! The Qur'an declares:

"*Let there be no compulsion (or coercion) in the religion (Islam). The

right direction is distinctly clear from error.*"

(The Holy Quran, 2:256)

Here is a good study of the question of the spread of Islam by a Christianmissionary, T. W. Arnold:

"...of any organized attempt to force the acceptance of Islam on the

non-Muslim population, or of any systematic persecution intended to stamp

out the Christian religion, we hear nothing. Had the caliphs chosen to adopt

either course of action, they might have swept away Christianity as easily

as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made

Protestantism penal in France, or the Jews were kept out of England for 350

years. The Eastern Churches in Asia were entirely cut off from communion

with the rest of Christiandom throughout which no one would have been found

to lift a finger on their behalf, as heretical communions. So that the very

survival of these Churches to the present day is a strong proof of the

generally tolerant attitude of Mohammedan [sic] governments towards

them"(8).

Islam does not teach, nor do Muslims desire, conversion of any people for fear, greed, marriage or any other form of coercion.

In conclusion, jihad in Islam is striving in the way of Allah by pen, tongue, hand, media and, if inevitable, with arms. However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.

Adapted from M. Amir Ali's college

M. Amir Ali, Ph.D.

The Institute of Islamic Information & Education

REFERENCES:

1. For the sake of simplicity and easy reading, masculine pronouns have been used throughout this brochure. No exclusion of females is intended. (back)

2. Haykal, M. H., The Life of Muhammad, Tr. Ismail R. Faruqi, American Trust Publications, 1976, p. 132. (back)

3. Haykal, pp. 216, 242, 299 and 414 for the Battles of Badr, Uhud, Al-Khandaq and Hunayn, respectively. (back)

4. Haykal, p. 395 for the conquest of Makkah. (back)

5. Haykal, pp. 245, 277, 311 and 326 for campaigns against the tribes of Banu Qaynuqa', Banu Al-Nadir, Banu Qurayzah and Banu Lihyan, respectively. Also, see p. 283 for the Battle of Dhat Al-Riqa'. (back)

6. Haykal, pp. 284, 327, 366, 387, 393, 443 and 515 for the Battles of Dawmat Al-Jandal, Banu Al-Mustaliq, Khayber, Mu'tah, Dhat Al-Salasil, Tabuk and the Campaign of Usama Ibn Zayd, respectively. (back)

7. Hitti, Philip K., History of the Arabs, St. Martin's Press, New York, 1970, p. 153. (back)

8. Arnold, Sir Thomas W., The Preaching of Islam, a History of the