INTRODUCTION
--------------------------------------------------------------------------------
What is Islam?
The term Islam derives from the three-letter Arabic root s-l-m, which
generates words with interrelated meanings, including "surrender," "submission,"
"commitment" and "peace." Commonly, Islam refers to the monotheistic religion
revealed to Muhammad ibn (son of) Abdullah between 610 and 632 of the common
era. The name Islam was instituted by the Qur'an, the sacred scripture revealed
to Muhammad. For believers, Islam is not a new religion. Rather, it represents
the last reiteration of the primordial message of God's Oneness, a theme
found in earlier monotheistic religious traditions.
Though Islam can be described as a religion, it is viewed by its adherents
in much broader terms. Beyond belief in specific doctrines and performance
of important ritual acts, Islam is practiced as a complete and natural way
of life, designed to bring God into the center of one's consciousness, and
thus one's life. Essentially, by definition Islam is a worldview focused
on belief in the One God and commitment to His commandments.
What does the term "Allah" mean?
The Arabic word Allah is a contraction of the words "al" and "ilah,"
and literally means "The God." Believers in Islam understand Allah to be
the proper name for the Creator as found in the Qur'an. The name Allah is
analogous to Eloh, a Semitic term found in the divine scriptures revealed
to Muhammad's predecessors Moses and Jesus (may peace be upon them all).
The use of the term Allah is not confined to believers in Islam alone
- Arabic-speaking Christians and Jews also use Allah in reference to God,
demonstrating thereby that followers of Islam, Christianity, and Judaism
believe in a common monotheistic Creator, a fact that many people are surprised
to learn. One reason for this may be that English-speaking persons are
accustomed to the term God, whereas believers in Islam, regardless of their
native language, use the Arabic word Allah. This difference in usage may
cause people to view the term Allah with reticence and uncertainty, preventing
them from making the connection between the Arabic name and the accepted
English equivalent term. In other words, Allah means "God," like Dios and
Dieu mean "God" in Spanish and French, respectively.
Who are Muslims?
The word Muslim, like Islam, comes from the three-letter Arabic root
s-l-m, and literally means "one who submits (to God)." Islam teaches that
everything in Creation - microbes, plants, animals, mountains and rivers,
planets, and so forth - is "muslim," testifying to the majesty of the Creator
and submitting or committing to His divine laws. Human beings, also, are
considered fundamentally "muslim" (submitters to God) in their original spiritual
orientation, but being unique creations endowed with abilities of reason,
judgement, and choice, they may remain on a God-conscious, righteous path
towards divine reward, or may veer away as a consequence of upbringing and
life-choices.
More commonly, the term Muslim refers to one who believes in the Shahadah
(the declaration of faith containing the basic creed of Islam) and embraces
a lifestyle in accord with Islamic principles and values. Anybody may be
or become a Muslim, regardless of gender, race, nationality, color, or social
or economic status. A non-Muslim who decides to enter Islam does so by reciting
the Shahadah, (pronounced La-Ilaha Ila Allah, Muhammad-un Rasool Allah)
witnessing that "there is no deity but Allah (God), and Muhammad is His
Messenger."
Where do Muslims live throughout the world?
Over 1.2 billion people throughout the world are adherents of Islam.
In other words, one out of every five human beings on the planet is a Muslim.
Islam is the religion of diverse peoples living in Europe, Africa, the
Middle East, Central, East, South and Southeast Asia, Japan, Australia,
and North and South America. The global spectrum of races, ethnicities
and cultures finds representation in the worldwide Muslim community.
While Islam is often associated almost exclusively with the Middle East,
Arabs comprise only about 15-18% of all Muslims. Interestingly, the country
with the largest population of Muslims (over 160 million) is Indonesia,
an island nation in Southeast Asia. Furthermore, the Muslim peoples of the
South Asian subcontinent (living in Pakistan, India, Bangladesh, and Sri
Lanka) constitute about 25% of all Muslims, while those of Africa comprise
close to 20%of the total. Surprisingly to some, there are nearly as many
Muslims in China as there are in Iran, Egypt or Turkey (over 50 million).
Moreover, Muslims constitute sizeable minorities in many Western European
countries, including England (over 2 million), France (over 2 million - about
10% of the French population), and Germany (about 2 million). See the chart
on the following page for more details.
Do Muslims share a single culture?
Muslims throughout the world share the same essential beliefs, values,
and God-centered approach to the world. Furthermore, all Muslims look to
the Qur'an and the lifestyle and traditions of Prophet Muhammad for guidance
in their daily affairs. In this respect, since Muslims the world over try
to implement Qur'anic and Prophetic guidance, it may be said that Muslims
share a common Islamic culture, focusing on shared principles and values.
As a result, Muslims typically feel at home among their co-religionists anywhere
in the world.
At the same time, the ethnic, regional or material cultures of Muslims
vary tremendously across the globe. Muslims exhibit different styles of
clothing, different tastes for food and drink, diverse languages, and varying
traditions and customs. American Muslims fall within this panorama and are
in many ways culturally distinct from Muslims living in other societal contexts.
Little League baseball, apple pie, and jazz music are as natural to American
Muslims as they are to other Americans. Even so, certain aspects of popular
American culture (such as pre-marital relations, comsumption of alcohol,
and certain styles of dress) do not accord with Islamic principles.
Muslims view the diversity found throughout the ummah (worldwide Muslim
community) as a natural part of God's plan for humanity and believe it
contributes to Islam's continued vitality and universal ethos. Consequently,
rather than imposing arbitrary cultural uniformity, diverse cultural practices
are encouraged and supported. So long as a given cultural practice or tradition
does not violate teachings of Islam as found in the Qur'an and traditions
of Prophet Muhammad, it is considered legitimate and possibly even beneficial.
Using this approach, Muslims throughout history have been able to retain
in large part their own distinct cultures, discarding only those elements
contrary to the basic moral and ethical principles
of Islam.
How many Muslims live in the United States?
An estimated six million Muslims live in North America, and of these,
two and a half million are Americans who have embraced Islam (i.e. they
were not born into the faith). Dr. John R. Weeks, Director of the International
Population Center, San Diego State University, a noted demographer and author,
states: "There can be no question that the Muslim population in this country
is large and is growing at a fairly rapid pace." It is projected that by
the turn of the century, Islam will be the second largest religion in the
United States. Even today, Muslims outnumber Episcopalians, Lutherans, Presbyterians,
the United Church of Christ and many other Christian denominations, and almost
as many Muslims as Jews call America their home.
The United States Department of Defense reports that there are currently
more than 9,000 Muslims on active duty in the U.S. armed services. A number
of leading American scientists, physicians, sports figures, and scholars
are Muslim. Clearly, Muslims are part of the diverse fabric of America, playing
a productive role in our society as neighbors, co-workers, colleagues, schoolmates,
and friends. Most American Muslims share in the effort to make this nation,
as well as the world, a more moral, just and peaceful place in which to
live, worship and prosper.
What is the Muslim community in America like?
Muslims from various walks of life live in every state of the union.
The ten states with the most concentrated Muslim populations, listed from
highest concentration, are California, New York, Illinois, New Jersey, Indiana,
Michigan, Virginia, Texas, Ohio, and Maryland. Muslims in these ten states
constitute 3.3 million (more than 50%) of the American Muslim population.
There are more than 1,200 masjids (mosques) throughout the United States,
as well as over 400 Islamic schools (over 150 full-time), three colleges,
400 associations, an estimated 200,000 businesses, and over 200 publications,
journals, and weekly newspapers.
The number of houses of worship serves as one measure of the growth
of Islam in the United States. In 1930, there were 19 masjids in America.
By 1960 there were more than 230; by 1980 over 600; and as noted above, by
1995 over 1,200.
The diversity of Muslims in the United States is a hallmark of the community
- virtually every race, ethnicity and culture is represented among American
Muslims, making for a unique experience not found anywhere else in the world.
What is the history of Islam in America?
The history of Islam in the New World in some sense precedes that of
the United States itself. Artifacts with Arabic inscriptions, antedating
the European "voyages of discovery" have been found in the Mississippi delta
and other locales, lending credence to the possibility of Arab expeditions
into the as-then-uncharted Ocean Sea, as the Atlantic Ocean was commonly known.
Arab scientists and astronomers knew the earth to be round long before the
concept gained currency in European circles. But when it did, European sailing
vessels, including those under Christopher Columbus' command, that crossed
the Atlantic in search of an alternate passage to Asia often enlisted Muslim
crew members, due to their expertise in maritime navigation. Also, since
European explorers, who spoke little Arabic, expected to reach India (hence
the term "Indian" for Native Americans) and the Indian Ocean basin (where
Arabs were heavily involved in maritime trade and commerce), taking along
Arabs/Muslims as translators or liaisons made sense.
Later on in American history, during the eighteenth and nineteenth centuries,
as many as 20% of the slaves brought to the Americas from Africa were Muslims
(before being forcibly converted to Christianity). Another group of Muslims,
Spaniards known as Mudejars, established roots in the New World after the
conquest of Granada in 1492 and the expulsion of Muslims and Jews from Spain
resulting from the Inquisition. The influence of these highly-skilled Hispano-Arab
Muslim craftsmen and artists has had far-reaching effects in American architecture
and design, which are still in evidence today, especially in the American
Southwest.
In the modern era, since the late 1800s, Muslims from all over the world,
along with people of other faiths, have immigrated to the U.S. to make a
better life for themselves and to contribute their unique talents and sensibilities
to the ever-evolving American social matrix. In the last fifty years, a
dramatic increase in native-born American Muslims and converts to Islam
has taken place as well, providing new generations of Muslims prepared to
interact fruitfully with fellow Americans and raise the contributions of
the community to higher levels.
BASIC BELIEFS
What are the beliefs of Muslims?
The central concept in Islam, reflected in the Shahadah, is tawheed,
or Oneness of God. For Muslims, there is but One God who is Lord and Sovereign
of Creation, and devotion, allegiance, and obedience must first of all
be to Him. This view serves as the foundation from which the basic beliefs
of Islam emanate, since God is recognized as the Source for all knowledge
and understanding. More specifically, the beliefs of Muslims are delineated
and described in the Qur'an and in the sayings and traditions of Prophet
Muhammad. The practice of Islam is based upon belief in One God (Allah),
creations (humanly perceived and unperceived) of God, prophetic leadership,
revealed guidance, and a Day of Judgement. Details are provided below.
Is there a Judeo-Christian-Islamic tradition?
Important doctrinal differences exist between Judaism, Christianity
and Islam. Even so, each of the three faiths proceed from a monotheistic
worldview interconnected with that of the other two. The three world religions
share belief in successive prophets and revealed scriptures - in fact,
the three faiths trace their religious history back to the patriarch Abraham,
and earlier to the first human, Adam (considered a prophet in Islam), demonstrating
a common history and outlook. Thus, for Muslims Islam culminates what can
be described as the Judeo-Christian-Islamic tradition of monotheism.
Allah
How is God viewed in Islam?
The Qur'an, the divinely-revealed scripture of Islam, contains numerous
verses describing the nature of God. The role of human beings as creations
of God upon the earth and their relationship with God are also discussed
extensively in the sacred text.
"Say: He is God, the One, the Eternal, Absolute. He does not beget,
nor is He begotten, and there is none like unto Him." (Qur'an, 112: 1-4)
"It is He who brought you forth from the wombs of your mothers when
you knew nothing, and He gave you hearing and sight and intelligence and
affections that you may give thanks." (Qur'an, 16:78)
"No vision can grasp Him, but His grasp is over all vision. He is above
all comprehension, yet is acquainted with all things." (Qur'an, 6:103)
Muslims believe that God has no partners or associates who share in
His divinity or authority. Muslims also believe that God is transcendent
and unlike His creations, and thus has no physical form. Nor is God believed
to exist in (or be represented by) any material object. A number of divine
attributes or "names," which serve to describe God, are found in the Qur'an.
Some commonly known attributes include the Most Merciful, the Most Forgiving,
the Most High, the Unique, and the Everlasting, among others.
In Islam, human beings, like other creations, are seen as completely
unlike God, though they may aspire to exhibit various attributes manifested
by God, such as justice or mercy. Furthermore, even while God is believed
to be beyond traditional human perception, the Qur'an states "He is with
you wherever you may be" (57:5). For Muslims, God's Oneness heightens the
awareness that ultimately all life is bound by Divine Law emanating from a
singular source and that life has a meaning and purpose which revolves around
the consciousness of God's presence.
Moreover, belief in a singular Creator compels conscientious Muslims
to view all humanity as one extended family, and treat others with justice
and equity. Respect for the environment and natural resources also follows
from the Muslim view of God.
Angels
How do Muslims view Angels?
Mala'ikah, or Angels, are believed to be among God's many creations,
and belief in angels is symbolic of a Muslim's belief in al-Ghayb, the world
of the unseen (a world of which only God has knowledge). Angels are considered
heavenly beings created by God to perform various duties. Angels by nature
do not deviate from righteousness, as they do not possess an inherent free
will as do human beings.
Some angels are considered more prominent than others. Jibreel (Gabriel),
for example, is known as the "Angel of Revelation," since he communicated
God's revelations and scriptures to various human prophets, and also announced
(much to her surprise and incredulity) to Mary, mother of Jesus, that she
would bear the messiah awaited by the Children of Israel. Indeed, Jibreel
is uniquely described in the Qur'an as a Spirit (ruh) from God due to his
role in bridging the divine and human spheres.
Muslims also believe that each human being is assigned two angels by
God-one to keep track of good deeds, and the other to record bad deeds or
sins. Tradition holds that these "personal" angels will present the records
of one's deeds to each individual as he or she stands before God on the Day
of Judgement.
Is Satan a "fallen" angel?
Most commentators of the Qur'anic account of Creation do not view Satan
as a fallen angel. Rather, he is believed to be one of the jinn, a class
of God's creation distinct from angels. The jinn, like angels, exist in
the unseen world, and cannot ordinarily be perceived by human beings. Like
humans, however, the jinn have been endowed with free will, and thus can
choose to act according to God's commands.
When God commanded Iblis (the personal name of Satan), a leader among
the jinn, to bow before Adam in recognition of human eminence among God's
creations, he rebelled and was cast out with his followers. Iblis asked
God for a respite until the Day of Judgement to prove that he could undermine
humankind's claim to superiority. A recurrent theme in all of God's revelations
to humanity is that of Satan's machinations against humankind. The Qur'an
repeatedly warns against deviating from the "straight path" by falling prey
to Satan's temptations. Satan has no independent source of power over humans-only
what they cede to him.
Prophets
What is the role of prophets in Islam?
Muslims believe that God has provided guidance to humanity over the
ages through the institution of prophethood. In the Islamic context, prophets
are not persons who prophesy (foretell the future); rather they are seen
as righteous and truthful messengers selected by God to fulfill the most important
mission-calling on people to worship God alone, and teaching them to live
righteously, in accordance with God's commandments. Muslims believe prophets,
and the scriptures given to some of them, are the only sure sources of God's
guidance, and that God has chosen, throughout history, thousands of prophets
from among all peoples of the earth, culminating with the last prophet, Muhammad.
"Say: We believe in Allah and that which is revealed to us, and in what
was revealed to Abraham, Ishma'il, Isaac, Jacob, and the tribes, to Moses
and Jesus and the other prophets from their Lord. We make no distinction
between any of them, and to Allah we have surrendered ourselves." (Qur'an,
2: 136)
Thus, in Islam, the prophets are seen as spiritual brothers one to another.
Some commonly known figures who are considered prophets in Islam include
Noah, Jonah, Abraham, Ishmail, Isaac, Joseph, Moses, David, Solomon, and
Jesus. The chain of prophethood ended with Muhammad (570-632 C.E.), who lived
600 years after his predecessor Jesus.
Essentially, prophets give warnings as well as glad tidings to fellow
human beings: warnings of punishment in this world and the next for unjust,
immoral people who have turned away from God and His natural order, and
glad tidings of reward in this world and the next for those who are conscious
of God and follow His guidance as revealed to the prophets.
The Qur'an mentions twenty-five prophets by name, and tradition indicates
that many thousands of prophets were chosen by God throughout human history
between the time of Adam and that of Muhammad.
Do Muslims believe in Adam & Eve?
How about "Original Sin"?
Adam and Hawwa (the Arabic name for Eve) are believed to be the first
human beings, endowed by God with faculties not found in other earthly
creatures. Furthermore, the Qur'an indicates that the first souls of man
and woman originated from a single soul cleft in two, demonstrating the
spiritual coequality of men
and women.
The blissful Garden in which Adam and Hawwa initially dwelt proved to
be a testing ground as well. God had warned the two not to eat of the fruit
from a particular tree, yet at the insistence of Iblis (Satan), the two succumbed
to temptation. Realizing that they had transgressed against God, the two
repented and were ultimately forgiven. Thereafter, God placed the two on
earth and multiplied the human race in order to test humanity and give humans
the opportunity to demonstrate their highest potential in the face of continued
temptation from Satan and his minions.
According to the Qur'anic account, both Adam and Eve sinned equally
when they disobeyed God's command to stay clear of the forbidden tree;
Eve does not figure as a temptress leading to "man's downfall." Furthermore,
since God assigns every individual his or her freedom and responsibilities,
Muslims do not believe in "Original Sin," the concept that the sin of Adam
is inherited by all humankind. Rather, Muslims believe that each person
is personally accountable to God, and will be judged by Him according to
their good and bad deeds, independent of those
of others.
"Those who believe and work righteous deeds, from them shall We blot
out all evil, and We shall reward them according to the best of their deeds."
(Qur'an, 29: 7)
What is Islam's view of Jesus?
Muslims believe that Jesus was a very important prophet of God, and
that he was indeed the Messiah awaited by the Jews of ancient Palestine.
Like Christians, Muslims believe Jesus' mission was to reestablish justice
among people and rectify deviations that had developed in the religion of
the One God. Muslims share with Christians belief in Jesus' unique birth
and various miracles performed by him.
"Lo! The angels said: 'O Mary! Behold, God sends thee the glad tiding,
through a word from Him, of a son who shall become known as the Christ Jesus,
son of Mary, of great honour in this world and in the life to come, and
of those who are drawn near to God." (Qur'an, 3: 45)
However, Muslims do not believe in Jesus' divinity, and do not consider
Jesus the "Son of God," since to do so would contradict the Qur'anic concept
of God's Unity (Oneness). Furthermore, since the concept of "Original Sin"
does not exist in Islam, Jesus (nor any other prophet or person) does not
play a redemptive role in human salvation. In other words, there is no
concept of "vicarious atonement" in Islam. Moreover, Muslims do not share
the Christian belief in Jesus' crucifixion. According to the Qur'an, Jesus
was assumed (taken up) to the realm of God to spare him
such a fate.
In the Qur'an, God's creation of Jesus, who had no father, is likened
to His creation of Adam, who had neither father nor mother. Both, fashioned
out of earth's elemental components, are viewed as direct manifestations
of God's Divine Command "Be!"
Who was Muhammad?
History records that a person by the name Muhammad was born into the
tribe of Quraysh in the city of Makkah in 570 C.E. His father, Abdullah,
died before his birth. When Muhammad was six years old, his mother, Amina
became ill and died. Thus, at a very young age Muhammad experienced the loss
of his parents and became an orphan.
For the next few years Muhammad was entrusted to his grandfather, Abd
al-Muttalib. When Muhammad was eight years old, his grandfather also passed
away. His uncle Abu Talib, a well-respected member of the Quraysh tribe,
took responsibility for him. Muhammad grew up to become an honest and trustworthy
businessman. Indeed, Muhammad's upright and dependable reputation earned
him the designation al-Amin ("the Trustworthy One") among his fellow Makkans,
and even invited a marriage proposal from Khadijah, a businesswoman in
Makkah for whom Muhammad worked.
At the age of twenty-five, Muhammad married Khadijah, a widow who was
his elder by fifteen years. Their marriage lasted twenty-five years, until
Khadijah's death. Muhammad and Khadijah had six children: two sons died
in early childhood, and four daughters lived to bless their household.
While most of his fellow Makkans were polytheists, Muhammad refused
to worship the traditional tribal deities and often retreated to meditate
and worship the One God of his ancestor, Abraham. At the age of forty, while
meditating in the cave of Hira in the mountains above Makkah, Muhammad received
the first of many revelations, beginning with the Arabic word Iqra, meaning
"Read" or "Recite." Soon afterwards, he was commanded to convey the Divine
message and thus became the last messenger of God, according to the Qur'an.
"Read, in the name of thy Lord, Who Created-
Created man, out of a clot (embryo).
Proclaim! And thy Lord is Most Bountiful,
He Who taught the use of the pen-
Taught man that which he knew not." (Qur'an, 96: 1-5)
Muhammad spent the remaining twenty-three years of his life receiving
revelations from God and advocating the message of Islam among the peoples
of the Arabian peninsula and working to implement the principles and teachings
of Islam in human society. After suffering severe persecution from the polytheistic
Makkans for 11 years, he and his fellow Muslims emigrated to Yathrib, a city
200 miles north of Makkah, where he established Islamic rule. The city was
renamed Madinah (short for Madinat an-Nabi, City of the Prophet). In the
following years, the message of Islam brought more and more tribes in the
Arabian peninsula into the fold, creating a new community based on common
religious principles, rather than tribal or other affiliations. Muhammad died
in 632 C.E. at the age of 63. His tomb is located adjacent to the Masjid an-Nabawi
(Prophet's Masjid) in Madinah, Saudi Arabia, in what used to be his quarters
next to the original masjid of the city.
What was Muhammad's role as the last prophet?
Islam teaches that Muhammad's role as the final prophet of God was to
confirm the authentic teachings of previous prophets and to rectify mistakes
or innovations that followers of previous monotheistic faith traditions
had introduced into the original religion of humankind. Muhammad is also
viewed as the conduit for the completion of God's guidance to humanity;
the scope of his mission is seen as encompassing all people, rather than
a specific region, group or community. Furthermore, his life serves as a
perfect model of how to practice Islam fully.
"We have sent you forth to all humankind, so that you may give them
good news and warn them." (Qur'an, 34: 28)
Muslims believe that the original revelations or scriptures given by
God to prophets such as Abraham, Moses, David, and Jesus had been lost or
modified over time. Moreover, the ethno-religious concept of a "chosen people"
found in Judaism and the doctrines of Trinity and Original Sin found in
Christianity are believed to be later developments that grew away from
the original practices and scriptures of previous prophets.
Essentially, Muslims view Islam not as a "new" religion, since it embodies
the same message and guidance that God revealed to all His messengers, but
rather a reestablishment of the "primordial" religion of humankind, centered
around recognizing God's Oneness and adhering to His commands. The view
of Islam as having achieved its final form through the scripture given to
Muhammad and his own teachings is an important aspect of faith. Consequently,
Muhammad is considered the final messenger of God, the "Seal" of the Prophets.
Any claimants to prophethood after Muhammad, who died in 632 C.E., are not
accepted by Muslims.
"Muhammad is the father of no man among you.
He is the Apostle of Allah and the seal of the Prophets.
Allah has knowledge of all things." (Qur'an, 33: 40)
What is the "Sunnah" of Muhammad? What are "Hadith"?
The term Sunnah refers to the sayings and actions of Prophet Muhammad,
as distinct from the revelations that comprise the Qur'an. It is the second
source of Islam after the Qur'an, for in the Prophet there is a "beautiful
pattern of conduct for any whose hope is in God and the Last Day"
(Qur'an, 33:21).
When the Prophet's wife Aisha was asked about her husband's character,
she stated simply, "It was the Qur'an," meaning that his life was the Qur'an
in application. Based on this premise, the Prophet is considered by all Muslims
a guide and role model for living a successful life-one who emulates the
Prophet receives God's mercy and forgiveness. Following Muhammad's example
contributes to a Muslim's efforts fulfill obligations to God and gain entrance
into Paradise.
One form in which Muhammad's Sunnah has been recorded and preserved
is the Hadith (traditions of the Prophet). Hadith are records of the doings
and personal sayings of the Prophet. Hadith were painstakingly verified and
compiled by scholars in various books in the centuries following the Prophet's
death. Six collections of hadith are considered the most authentic, the
most commonly used ones being the volumes titled Sahih Bukhari and Sahih
Muslim.
Who were the Sahabah?
The Makkah of Muhammad's time was a center of polytheistic practices
and tribal affiliations dictated power and social relations. Many of the
Quraysh opposed the Prophet, since his revolutionary message of social justice
and equality undermined their sense of tradition, prosperity and tribal
obligation. However, there were some who responded to the Prophet's call
to righteousness and belief in the One God. Gradually, the number of Muslims
grew. These individuals, who embraced Islam and who were close companions
of Prophet Muhammad, are known as Sahabah.
Accounts from the lives of the sahabah (companions) are important as
additional sources for proper behavior and practice. Many of the characteristics
exhibited by various companions of the Prophet serve as inspiration to Muslims
the world over. For example, the courage of Ali ibn Abi Talib sleeping in
the Prophet's stead on the night the Quraysh planned to assassinate him reminds
Muslims to challenge hostility or ill-will head-on, and the ingenuity of
Salman al-Farsi, who recommended that the Muslims dig a deep trench around
Madinah to thwart the forces of the Quraysh during one particular battle encourages
Muslims to constantly seek novel solutions to seemingly insurmountable obstacles.
And the selfless dedication and piety of Sumayyah bint Khubbat, who was killed
by a Qurayshi notable for her newly adopted belief in Islam, thereby becoming
the first martyr, is also well-remembered.
Divine Scriptures
What is a "divinely revealed" scripture?
A divinely revealed scripture is a holy book or collection of writings
believed to have divine, rather than human, origins. Muslims believe God
revealed scriptures to certain prophets to communicate His commandments and
guidance to humanity. For Muslims, belief in the original scriptures revealed
to Abraham (Scrolls), Moses (Torah, including the Ten Commandments), David
(Psalms) and Jesus (Evangelium or original Gospel) is an essential component
of faith. Indeed, one cannot be considered a Muslim unless one believes
in these previous scriptures and their historical role in the spiritual development
of humankind.
How were divine scriptures revealed?
The angel or heavenly Spirit Jibreel (Gabriel) is believed to have transmitted
divine communication from God to human prophets and personages (such as
Mary, mother of Jesus). As such, Jibreel figures prominently in the history
of scriptural revelation, culminating with the holy book revealed to Muhammad.
In 610 C.E., at the age of 40, while in spiritual retreat in the cave of
Hira above Makkah, Muhammad was visited by Jibreel for the first time. During
this encounter, Jibreel revealed the first of many divine verses that would
eventually comprise the Qur'an. Muslims believe God revealed His holy scriptures
to the prophets in their native language. For this reason, the Torah was revealed
to Moses in Hebrew, while the Qur'an was revealed to Muhammad in Arabic.
What is the Qur'an?
The word Qur'an literally means "the reading" or "the recitation," and
refers to the divinely revealed scripture given to Muhammad. Since Muhammad
is considered the last prophet of God, the Qur'an is believed to be the
final revelation from God
to humanity.
The Qur'an is considered by Muslims to be the literal Speech of God
given to Muhammad in the Arabic language. The chapters and verses of the
Qur'an were revealed throughout Prophet Muhammad's mission, over a span
of close to twenty-three years, from 610-632 C.E. Contrary to common misconception,
Muhammad is not the author of the Qur'an. Rather, he is viewed as the chosen
transmitter of the revelation and the ideal implementor of principles and
commandments contained therein. The personal sayings or words of Muhammad
are known as hadith, which are distinct from the divine origin of the content
of the Qur'an.
As verses of the Qur'an were revealed to Muhammad and subsequently repeated
by him to companions and other fellow Muslims, they were written down, recited
and memorized. The Prophet also typically led the formal worship five times
daily, during which he recited the revealed verses according to the procedure
that he established. The verses were also recited out loud by designated
Muslims in the early dawn hours and prior to the worship times and other
important occasions. In short, the Qur'anic verses played an immediate and
practical role in the spiritual lives of Muslims from the outset. Before
he passed away, the Prophet arranged the 114 chapters into the sequence we
find in the Qur'an. Scholars, both Muslim and non-Muslim, agree that the
Qur'an has remained intact and unchanged to the present. The Qur'an as a
scripture stands unique in this regard.
Do translations of the Qur'an exist in other languages?
Translations of the Qur'an exist in many languages throughout the world,
including English, Spanish, French, German, Urdu, Chinese, Malay, Vietnamese,
and others. It is important to note that while translations are useful as
renderings or explanations of the Qur'an, only the original Arabic text
is considered to be the Qur'an itself. As a consequence, Muslims the world
over, regardless of their native language, always strive to learn Arabic,
so they can read and understand the Qur'an in its original form. Muslims
also learn Arabic in order to recite the daily formal worship (salah) and
for greeting one another with traditional expressions. However, while almost
all Muslims have some basic familiarity with the Arabic language, not all
Muslims speak fluent Arabic.
What is the structure and content of the Qur'an?
The Qur'an is comprised of 114 surahs (chapters) containing over six
thousand ayahs (verses). The surahs were not arranged according to the sequence
in which they were revealed; rather, they were arranged according to the
Prophet's instructions, with the longest chapter (al-Baqarah, The Cow)
near the beginning.
The various surahs discuss many of the same events and issues found
in the Bible, but in a different fashion. Rather than presenting a sequential
account of human spiritual history beginning with Adam and culminating with
Muhammad, the Qur'an's chapters focus on various important themes and issues.
In essence, the Qur'an was revealed as a book of guidance. In its own unique
style it addresses a variety of subjects such as humans' relationship with
God, His unique attributes, accountability and the Day of Judgement, ethics,
social justice, politics, the rise and fall of nations, law, the natural
world and family issues. The Qur'an stresses the development of certain
moral and spiritual characteristics, and links these with establishing justice
and righteousness in the world. Many of the lessons of the Qur'an are given
through accounts of past prophets and their missions to their respective
people.
Muslims also view the Qur'an as providing answers to questions such
as: What are the duties and responsibilities given to me by God? How should
I interact with family, friends, colleagues, classmates, clients or customers,
as well as other creations of God, even the environment? How should I treat
myself as a human being endowed with a free will, the ability to reason
and make choices, as well as various innate desires and drives?
Day of Judgement
What is the Day of Judgement?
Muslims believe that our essential purpose in this world is to recognize
and serve God by implementing His guidance as found in His divine scriptures.
The role of prophets culminating with Muhammad has been to serve as role
models for righteous behavior and warners of potential punishment for those
who fail to heed God's commandments. Islam teaches that human beings are
responsible to God for all their words and deeds. The relatively short span
of our lives, therefore, constitutes a test.
"He is the one who created death and life that He may test which of
you is best in deeds" (Qur'an, 67:2).
"Say: 'Behold my prayer, and (all) acts of my worship, and my living
and my dying are for God (alone), the Sustainer of all the worlds.'" (Qur'an,
6:162).
In the interest of justice and to fulfill God's divine plan, a day will
come when the present world will be destroyed and the entire human race
will be resurrected and assembled before God for individual judgement. One
will either be rewarded with permanent bliss in Jannah (Paradise) or be
punished with suffering in Jahannam (Hell). However, the infinite mercy
of God is demonstrated in the Qur'anic statement that those who have even
a mustard seed's weight of belief in God will eventually be admitted into
Heaven.
How is "salvation" viewed by Muslims?
For Muslims, following the straight path laid down by the prophets and
exemplified by the last Prophet, Muhammad, whose message has been preserved
since its revelation, is the means of safety and salvation. According to
Muslim belief, a person who consciously rejects the prophets and their message
is rejecting God, and thereby earns His wrath. Those who have not consciously
rejected any prophet will be judged according to their belief in God and
their good deeds. Ultimately, the Creator is the sole judge, and Muslims
believe that no human being can judge another in spiritual terms. A hadith
states "A person may appear to be working the deeds of the people of Paradise,
while he is among the people of the Fire. And a person may appear to be
working the deeds of the people of the Fire, while he is among the people
of Paradise."
For Muslims, belief in accountability to God and responsibility for
one's own deeds gives one a sense of purpose, and every moment and event
in life has religious purport. Thus, awareness of God's presence serves
as a deterrent against crime, corruption, immorality and injustice as well
as a means of acknowledging the role of God in one's life.
What is the Muslim view of the Afterlife?
Muslims believe that death is not the end of life, but rather a transitory
state. After death, life continues in a different form. Various verses in
the Qur'an describe Heaven as a place of blissful gardens and rivers, where
all of one's desires may be fulfilled, while Hell is described as a place
of fire and torment. Some scholars believe that such descriptions are in
part allegorical, and serve to provide in human terms a symbol for the experience
of the afterlife. Even so, no matter what form they take, physical or ethereal,
reward and punishment are considered patently real
by Muslims.
"O my devotees! No fear shall be on you that Day, nor shall you grieve.
Tell those who believe in Our signs and surrender themselves: 'Enter the
Garden rejoicing, both you and your spouses!' To them will be passed round
dishes and goblets of gold; there they will have all that the souls could
desire; all that the eyes could delight in; and you shall abide therein
forever. Such will be the Garden of which you are made heirs for your good
deeds in life." (Qur'an, 43: 68-72)
"Those who reject Allah, for them will be the Fire of Hell; no term
shall be determined for them, that they may die, nor shall its penalty
be lightened for them; thus do We reward every ungrateful one."
(Qur'an, 35: 36)
RELIGIOUS OBLIGATIONS - THE FIVE PILLARS
What are the major religious obligations in Islam?
Every action performed in obedience to God's guidance or in order to
please Him is considered an act of ibadah (worship) in Islam. Thus, helping
someone with their homework, greeting a stranger, or even hugging one's
spouse are at the same time acts of worship which earn spiritual reward.
However, it is the specific acts of worship commonly termed the "Five Pillars
of Islam" that provide the framework for the Muslim's spiritual life. The
observance of these duties is regulated by individual conscience, and consequently,
in real life, a spectrum of practice exists among Muslims.
1. Shahadah -
Declaration of Faith
Why is the Shahadah important?
The Shahadah represents the first pillar of Islam, upon which everything
else is based. The shahadah is a two-fold declaration or statement-it is
a denial of any thing's worthiness for worship save God, and an affirm-ation
of Muhammad's prophethood (and thereby the prophethood of all previous prophets,
since Muhammad is considered the last). The shahadah states "I bear witness
that there is no deity except Allah (God), and that Muhammad is His Servant
and Messenger."
Making the declaration in sincerity formally brings a person into the
fold of Islam. Other than repeating the shahadah in the presence of at
least two Muslim witnesses, no particular ceremony (such as a baptism)
is involved.
The shahadah, being the central theme of Islam, is repeated in the adhan
(call to worship) and in the salah (formal worship) numerous times throughout
each day. This practice serves to remind Muslims of their commitment to
God and effort to live righteously.
2. Salah - Formal Worship
What is Salah?
Salah or formal ritual worship, is the second pillar of Islam. Muslims
are required to perform the formal worship five times daily-at dawn, mid-day,
in the afternoon, after sunset, and at night. Salah is the foremost act
which demonstrates that a Muslim's shahadah is not simply lip service, for
in the various movements of the worship act a symbolic submission to God
can be discerned. Moreover, salah reinforces God-consciousness, thereby reducing
the likelihood of a Muslim's disobeying God and committing sins, and provides
an opportunity to thank God for His blessings and to ask for His forgiveness.
Salah also provides a respite from the day's challenges and cimcumstances,
enabling a believer to refresh his or her intimate, personal relationship
with God. Typically, after completing the formal worship, Muslims engage
in du'a, or personal prayer, in which they may pray for good health, prosperity,
happiness, assistance in times of distress, or anything one may desire. While
salah is performed in Arabic, du'as may be performed in any language.
As implied above, the timings for the formal worship are determined
by the movement of the sun in the course of the day. When the time for
salah has arrived, a designated person called the mueddhin calls believers
to assemble for worship. The call to prayer, performed in Arabic by the
mueddhin, is called the adhan. Upon hearing the adhan, Muslims in the vicinity
congregate at the nearest masjid (mosque). In most Muslim countries, the
adhan can be heard some distance from the masjid, since mueddhins often
make the call to prayer from the tops of minarets or use loudspeakers. Muslims
who do not live near a masjid often use a daily worship time table to determine
the times for prayer. Such time tables are prepared in advance using astronomical
data.
What does salah involve?
Salah is a particular ritual of movement and prayers designed to demonstrate
to God a human's self-understanding of his or her role as a created being.
Salah is the foremost act of worship. Since salah involves various standing,
bowing and prostrating positions, there are no pews or chairs in a masjid,
the Muslim house of worship. Rather, the worship area is typically a simple,
carpeted open space oriented towards the city of Makkah, where the Ka'bah
is located. The length of time required to perform the salah depends on
the number of ra'kah, or "units" of worship involved. For example, the early
morning worship involves two units, the evening worship three units, and
the other worship times four units. Each unit consists of standing, bowing,
and prostrating (touching the forehead to the ground) twice. During each of
the stages or positions, various verses from the Qur'an and supplications
are recited in Arabic. In the case of congregational worship, an imam (leader)
is chosen to lead the worshippers, who form rows behind him. The Friday noon
worship is the main weekly worship when Muslims are required to pray in
larger congregations.
The commonly used term "mosque" is a French word for Muslims' place
of worship. For the sake of accuracy and self-definition, Muslims prefer
the more correct Arabic word masjid, which means "place of prostration."
While praying in a masjid with fellow Muslims is recommended, usually
Muslims worship wherever they may be-at work, at school, even at Disneyland,
since a hadith states "The whole earth is a masjid." The only requirement
for a location used for worship is that it must be clean, dignified and
provides sufficient space for the worship movements.
Muslims, regardless of where they live in the world, face towards the
Ka'bah in Makkah during the formal worship. The Ka'bah, built by Abraham
and his elder son Ishma'il, is considered to be the first house of worship
dedicated to the One God, and therefore serves as a spiritual focal point
for Muslims. Contrary to one misconception, Muslims do not worship the
Ka'bah while performing the salah. Simply, Muslims face towards the building
as an act of unity, demonstrating a worldwide connection between all members
of the ummah (Muslim community). Interestingly, since sunrise and sunset
(and thus the worship times) move across the face of the earth, there is
never a moment when someone isn't praying toward
the Ka'bah.
No special attire is required of Muslims for performance of formal prayer,
since Muslims are expected to offer the worship as part of their daily schedule,
taking into consideration their professional environment or other situational
factors. The only conditions for clothing are that they be clean and conform
to standards of modesty.
What is said in the Muslim formal worship?
Muslims begin the salah by facing Makkah, and then raising their hands
to their ears and proclaiming "Allahu Akbar" ("God is Greatest"). Worshippers
proceed with a variety of movements and statements. An important component
is the recitation of verses from the Qur'an during the standing position
of the worship act. Worshippers may recite any verses from the Qur'an which
they choose, following recitation of Al-Fatihah, the opening chapter of the
scripture. This particular chapter is recited in each of the five daily worship
times, since it embodies the core of the Islamic message. Due to its significance,
it is also often recited to begin special programs, gatherings, or events.
Surah al-Fatihah (The Opening)
"Praise be to God, the Cherisher and Sustainer of the Worlds
Most Gracious, Most Merciful
Master of the Day of Judgement
Thee do we worship, and thine aid we seek
Show us the straight way,
The way of those on whom Thou hast bestowed Thy Mercy
Of those who do not earn Thine anger, nor go astray." (Qur'an, 1:1-7)
Muslims recite verses from the Qur'an by memory during prayer. These
verses address themes and concepts that Muslims should ponder and learn
from. Some themes include God's majesty, God's infinite wisdom and love
for mankind, reward and punishment, justice and equality, among others.
Although it may sound like singing to some, the recitation of verses
from the Qur'an is not subject to arbitrary intonations by individual reciters
or worship leaders; in fact, reciters adhere to formalized principles and
methods for reciting. Oral recitation of the Qur'an helps Muslims concentrate
on the meaning of the words. Moreover, the beauty of the recitation often
soothes and inspires believers.
3. Sawm - Fasting
What is Sawm?
The Qur'an enjoins Muslims to fast as a means of demonstrating commitment
to God in the face of temptation and difficulty. Sawm, fasting for a period
ranging from dawn to sunset, teaches Muslims self-restraint, patience, endurance,
and obedience to God. Moreover, it puts into perspective the plight of
those unable to obtain regular nourishing meals. When fasting, Muslims
often discover a calm, inner peace which helps them become even closer
to God.
In physical terms, fasting means not eating any foods, drinking any
beverages (including water), or engaging in marital sexual relations from
dawn to sunset. On the spiritual and moral level, it means struggling to
develop self-restraint, God-consciousness and piety. Muslim strive in this
month to curb all detrimental desires and negative or uncharitable thoughts,
and to nurture love, patience, unselfishness and social consciousness.
"O you who believe! Fasting is prescribed to you, as it was prescribed
to those before you, that you may learn self-restraint." (Qur'an, 2:183)
When do Muslims fast?
Ramadan is the ninth month of the Islamic lunar calendar. It is a sacred
month for Muslims because the first verses of the Qur'an were revealed to
Muhammad in Ramadan 610 C.E. The Qur'an instructs Muslims to fast from dawn
to sunset during Ramadan. Conscientious Muslims often fast a given number
of additional days throughout the year in emulation of Prophet Muhammad,
for the sake of enhancing personal piety. Muslims may also fast to atone
for lapses in spiritual devotion.
Since sawm can be physically demanding, those who are unable to fast,
such as pregnant or nursing women, elderly people, sick or injured individuals,
are exempt. In place of fasting, these Muslims must make up missed fasting
days at a later date. If this is not possible, they must instead arrange
for the feeding of two persons for each day of fasting missed.
What does fasting entail?
During Ramadan, the entire family arises early in the morning (before
dawn) to have a meal called suhoor. A variety of traditional and regional
foods are prepared to nourish Muslims before beginning the day's fast.
After the meal, Muslims offer the pre-dawn salah and may read a while from
the Qur'an before returning to sleep or preparing for the day ahead. During
the day, the occasional hunger pangs and bouts of thirst remind Muslims
of God and His bounty, which are often taken for granted. When sunset arrives,
Muslims break the fast by partaking of the Iftar meal.
In keeping with the tradition of Prophet Muhammad, Muslims break the
fast with dates and other fruits and appetizers, and then offer the evening
worship. Some time later, Muslims have dinner, usually in the company of
extended family and friends.
After the night worship is offered, Muslims offer a special form of
formal worship called Tarawih. Each night of Ramadan, Muslims perform up
to twenty units of the tarawih salah, during which about one-thirtieth
of the Qur'an is recited. In the course of the month, this enables the
entirety of the Qur'an (over 6,000 verses) to be heard by believers joined
in worship, reinforcing the message contained therein.
4. Zakah - Mandatory Almsgiving Tax
What is Zakah?
Zakah is an act of worship in which eligible Muslims pay a specified
amount of money (about 2.5% of one's accumulated wealth) as a tax to be
used to assist poor and needy persons in society. The annual payment of zakah
"purifies" one's income and wealth by reminding Muslims that their possessions
are in reality a trust and a test from God, to be used not only for personal
benefit, but for the benefit of others as well.
In the present era, no centralized authority collects zakah funds. Rather,
zakah monies are collected by local masjids and institutions throughout
the world. According to Islamic Law, these monies may not be used for masjid
administration, to pay salaries of general institutional staff, or for other
items covered in a general budget. Zakah funds may only be used for distribution
to several categories of legitimate recipients (homeless, orphans, etc.)
and for the administrative apparatus that makes this service possible.
What is the purpose of Zakah?
Zakah helps to establish economic justice, by maintaining a minimal
standard of living for the least fortunate members of society. Furthermore,
for those with sufficient wealth to qualify, paying the zakah is a means
of earning spiritual reward from God and divine reimbursement in the Hereafter.
Conversely, neglecting to pay zakah is a grievous sin.
5. Hajj - Pilgrimage to Makkah
Muslims are required to perform the Hajj, or pilgrimage to Makkah at
least once in their lifetime if they are physically and financially able
to do so. Hajj is a time of turning away from the world in order to turn
towards God and sincerely seek His forgiveness for past sins and errors.
The rites of the Hajj commemorate the trials and sacrifices of Prophet Abraham,
his wife Hajar, and their son Prophet Ishma'il. The city of Makkah, in modern-day
Saudi Arabia, is the site of the pilgrimage because the Ka'bah, which was
built by Abraham and Ishma'il as the first "house of worship" dedicated to
the One God is located there. The Hajj takes place over several days in
the early part of twelfth month in the Islamic calendar, called Dhul-Hijjah.
Who must perform the Hajj?
Every year, over two million Muslims from all over the world, comprising
the largest annual international gathering on earth, perform the Hajj rites.
Being one of the pillars of Islam, the Hajj is required of every Muslim
who is financially capable and whose health permits making the journey. Those
without sufficient finances need not feel forsaken, since according to the
Qur'an, God does not burden a person beyond his or her ability. Other acts
of piety and worship ensure favorable judgement on the Last Day for such
persons. A Muslim whose physical condition may not permit travel and performance
of the Hajj rites instead may pay the way for another to do so, thereby earning
a similar reward.
Upon approaching the holy land, pilgrims enter a state of consecration
(solemn dedication) known as ihram, and don the ihram attire, comprised
of several sheets of white, unstitched, seamless cloth. Donning the ihram
symbolizes for a Muslim the leaving behind of the material world for the
sake of God, and also reminds him or her of their mortality, since the white
cloth evokes the image of the death shroud Muslims use to wrap the deceased.
The collective sea of white created by millions of pilgrims also serves to
reinforce Islam's egalitarian and universal ethos, reminding Muslims that
all people are created as spiritual equals, and that only faith in God and
righteousness in this life differentiates one from another.
What is the Ka'bah?
The Ka'bah is an empty cube-shaped brick structure measuring about forty
feet per side, located in the city of Makkah, in modern-day Saudi Arabia.
Interestingly, the English word "cube" comes from Ka'bah. Muslims believe
the Kab'ah to be the original house of God on earth, rebuilt over the ages
as a reminder of humankind's original monotheistic orientation. The foundation
of the present structure was constructed by Prophets Abraham and Ishma'il
over four thousand years ago, in an age steeped in polytheism.
By the time of Prophet Muhammad, polytheism had once again reasserted
itself and the tribes of Arabia had transformed the House of God into a
repository for over three hundred tribal and regional idols and deities.
After achieving success in proclaiming the message of Islam and gaining
control of Makkah in 630 C.E., the Prophet removed all of the idols, rededicating
the Ka'bah as a place for the worship of the One God.
Over the centuries, the Masjid al-Haram (sacred masjid) structure surrounding
the Ka'bah has been renovated and expanded to accommodate increasing numbers
of Muslim pilgrims and visitors. The Ka'bah, made of large bricks, has remained
virtually unchanged. In order to preserve the structure and adorn it, the
Ka'bah is covered by a black cloth, replaced annually, containing various
phrases and verses from the Qur'an embroidered in gold and white thread.
Housed in one corner of the Ka'bah's foundation is the Black Stone.
This stone is believed to be a meteor sent from the Heavens as a sign to
Abraham of God's pleasure and blessings. While constructing the Ka'bah,
Abraham placed this token of God's affection into the developing structure.
Many pilgrims touch or kiss the Black Stone during their circumambulations
around the Ka'bah, though doing so is not required, nor does it serve any
particular religious purpose. Contrary to one misconception, the Black
Stone is not an idol or a representation of Allah.
THE MUSLIM SOCIETY
The Shari'ah - Islamic Law
What are the sources of religious authority in Islam?
There are two basic sources of authority in Islam. The first is the
Speech of God embodied in the Qur'an. The second source of authority is
the Sunnah, the words and deeds of Prophet Muhammad.
Shi'ah Muslims have a third authority for religion beside the above
two authorities recognized by all Muslims. The teachings and writings of
a number of early charismatic leaders called Imams descended from the Prophet's
son-in-law Ali are an additional source for Shi'ahs, since they believe
these descendants are infallible and consider their words and explanations
nearly as authoritative as the Qur'an and Sunnah.
Muslim scholars use these sources in order to understand the principles
of Shari'ah (Islamic Law) contained in them, and to develop legal opinions
on existent as well as novel situations. The authentic sources also serve
as criteria for differentiating between religiously-based actions or opinions
and those resulting from other factors, such as culture, social status or
circumstance. For example, some women in Muslim societies wear veils covering
the face, yet to do so is not a requirement of the Shari'ah. In fact, Islamic
Law requires that women cover all parts of the body except the hands, face
and feet. The practice of veiling the face, therefore, cannot be attributed
to Islam (though Muslim women may do it out of a sense of religiosity).
Indeed many have surmised that such practice was adopted by Muslims after
exposure to Byzantine Christian society, in which upper-class women wore
face veils and remained secluded from the public.
What is Shari'ah?
The term Shari'ah is an Arabic word which means "the path" or literally
"the way to a watering place." Shari'ah is commonly used to mean divinely-revealed
"Islamic Law," which plays a central role in the lives of Muslims throughout
the world. Fiqh is an Arabic term referring to the body of scholarship and
jurisprudence developed over the centuries to interpret and implement the
Shari'ah. Scholars recognize four main sources for developing Shari'ah and
applying it to human situations: the Qur'an, the Sunnah, Ijma (consensus
among Muslim scholars and jurists), and Qiyas (making deductions by analogy
or precedent).
How was Shari'ah developed?
Within a hundred years of Prophet Muhammad's death, there began a great
intellectual and scholarly movement among Muslims. The process of collecting,
verifying, and codifying the hadith (sayings) of Prophet Muhammad had developed
into a science of its own. Teachers and students of the Qur'an had begun
writing tafsirs, or commentaries in order to explain the meanings of its
verses.
In this era of conscientious effort and study, four schools (among many)
of fiqh, or Islamic jurisprudence, rose to prominence. These schools, while
all using the same sources for deducing laws and making judgments, varied
in their interpretations on different issues. Due to varying social structures,
cultures, and lifestyles of Muslims worldwide, these four schools gained
popularity to different degrees in different parts of the world. A fifth
school of jurisprudence (Jafari) arose among Shi'ah Muslims, providing legal
guidance for Muslims in Iran, Pakistan, Lebanon and other places with significant
populations of Shi'ahs.
What is the role of Shari'ah today?
In terms of personal practice and fulfillment of religious obligations,
Muslims around the world continue to look to these schools for guidance
on issues of a legal nature. Muslim scholars continue to use principles
of fiqh to deduce new approaches to life in the modern world that remain
authentic to the injunctions of the Qur'an and Sunnah.
On a societal level, in some Muslim countries Shari'ah is implemented
as the basis for the judicial system and for regulating collective affairs
of citizens. Other countries implement a hybrid of Shari'ah and civil law,
first developed in these countries when colonized by European nations, while
some others do not implement Shari'ah whatsoever.
Muslims living as minorities in countries such as the United States
abide by the civil laws of the land. However, because of the importance
of Shari'ah in enabling the practice of Islam as a complete way of life,
Muslims may express a desire for implementation of Shari'ah for themselves.
Interestingly, in England, Muslims have established a religious parliament
that works with the British government to enable implementation of Muslim
personal laws, which deal with matters of marriage, divorce, inheritance,
and other issues.
Leadership and Related Issues
Is there a priesthood or clergy in Islam?
The use of the terms "priesthood" or "clergy" to describe Muslim religious
leaders is inappropriate. In Islam, religious leaders or scholars are not
ordained persons, nor do they belong to any kind of leadership hierarchy.
Rather, they are simply individual Muslims who have acquired more religious
knowledge than the average believer. Universities and specialized academies
around the world, mainly in Muslim countries, provide relevant curricula
for those interested in the various religious fields.
Different terms are used to refer to different types of scholars or
leaders. An alim is one who has studied the Qur'an, hadith, and other texts
extensively. A faqih is one qualified to make judgments based on the Shari'ah.
A hafiz is one who has memorized the entirety of the Qur'an, while a qari
specializes in reciting the Qur'an in a formal melodic manner. The term
shaykh is an honorific title applied to respected learned men, elders or
leaders, and in Sufism it takes on an added dimension of meaning as the shaykh
is viewed as a spiritual master or guide for other believers. The term imam
among Sunni Muslims designates a leader of the five daily prayers, and is
used generically to refer to any religious leader who teaches courses, offers
sermons, officiates marriages, and performs other duties. Within the Shi'ah
tradition, the term Ayatollah (lit. "sign of God") is used as an honorific
title for highly learned and pious religious authorities, and Imam designates
a person with supreme religious authority.
While such persons play valuable religious and social roles within the
community, it is important to note that they do not in any way serve as
spiritual intercessors between individual Muslims and God.
What do the terms "Sunni" and "Shi'ah" mean?
At the time of Prophet Muhammad, the terms "Sunni" and "Shi'ah" did
not exist - they developed later in Muslim history. After the Prophet passed
away, Muslims were left to determine who should rightfully succeed him as
the political leader (khalifah) of the Muslim community. Many were of the
belief that a leader could be selected among any of the righteous and pious
Muslims who demonstrated leadership abilities. This has come to be known
as the majority viewpoint, designated "Sunni" in reference to these Muslims'
reliance on the Qur'an and Sunnah of Muhammad as the sources of religious
doctrine and practice.
Others believed that the position had been conferred upon Ali ibn Abu
Talib, cousin and son-in-law of Muhammad, by the Prophet. In the ensuing
years, this difference of opinion was perpetuated, as the Shi'ah ("supporters"
or "partisans" of Ali) continued to hold that authority belonged to Ali
and his immediate descendants, even while historically, leadership was exercised
by various dynasties such as those of the Umayyads and Abbasids.
Ali and eleven successive descendants are given the title Imam by Shi'ahs
and they are considered the rightful, designated successors of Prophet Muhammad.
The Arabic term "imam" literally means "leader" or "model," and is commonly
used to refer to the leader of formal congregational worship. Shi'ah Muslims
use the term more reverentially, since the Imams are believed to be sinless
and to have knowledge of things unknown to others. Furthermore, the teachings
of the Imams are given weight similar to that of the Qur'an and Sunnah
as a source for correct belief and practice.
Shi'ahs also believe that the twelfth and final Imam, born in 868 C.E.,
continues to live, albeit in a miraculous state of occultation (concealment
from human view). The Hidden Imam is believed to enact God's plan in the
world and provide continued guidance on behalf of the first Imam Ali.
What is Sufism?
The word "Sufism" is thought to come from the Arabic word suf (wool).
In the centuries after Islam's revelation, Muslims who chose to adopt the
ascetic lifestyle of a sufi (one who espouses the views and practices of
Sufism) often preferred rough woolen clothing in symbolic rejection of worldly
matters and materials. Essentially, Sufism may be defined as an approach,
within an Islamic framework, by which believers desire to achieve communion
with God. Sufis are typically organized in groups or orders known as tariqahs,
usually named after the historical founder. For example, the Naqshbandi order
was founded by Baha ud-Din an-Naqshabandi (d. 1389 C.E.) and the Mevlevi
order was founded by Jalal ud-Din Rumi (d. 1273 C.E.) Leaders of Sufi orders
are usually titled Shaykh (leader or chief), and new initiates are given the
title murid.
The tariqahs have developed various supererogatory prayers and rituals
designed to exalt God and enable individual sufis to feel subsumed into
the "light" of God. Fervent dancing in circular patterns, practiced in some
tariqahs, is an example of such rituals. More often, sufis engage in devotional
prayers and repetition of phrases glorifying God, such as Alhamdu Lillah,
"Praise be to God." In short, Sufism emphasizes inner spiritual growth and
love for God over legalistic observance of religious duties.
Sufis comprise a minority among Muslims, yet their emphasis on spirituality
and piety has great influence upon other Muslims. Indeed, in the course
of Muslim history, sufis have been great teachers and role models, and sufis
are credited in large part with the spread of Islam in India, Africa, Central
Asia, and
Southeast Asia.
Are there saints in Islam?
In various parts of the Muslim world, some Muslims hold certain deceased
pious persons in high esteem and reverence. These Muslims may even visit
the tombs of such individuals on occasion, believing that worshipping at
such sites may
be beneficial.
It may seem natural to call such revered figures saints, likening them
to revered persons in other religious traditions, yet to do so would be
inappropriate. Visitation of tombs in search of spiritual or worldly assistance
has no basis in Islamic doctrine, and is not an accepted practice described
in the Qur'an or Sunnah. Most Muslims do not ascribe any worth to such practices,
and reiterate that there are no official saints or intercessors in Islam.
What does Islam say about representations of holy figures?
Muslims do not possess pictures or depictions of any of the prophets,
or even of the companions of Prophet Muhammad. Nor are pictures of persons,
animals or heavenly figures part of the Islamic religious tradition. One
reason for this is that the accuracy of pictures would likely be questionable,
especially for older religious figures like Jesus, Moses or Abraham. Furthermore,
Muslims believe it is not inconceivable that over time, highly revered persons
represented visually could acquire an aura of divinity. Muslims are extremely
wary of any practices which may lead to shirk, or ascribing divinity to anyone
or anything in conjunction with God.
Historically, the cautionary ethos of Islam regarding representational
art mainly applied to subjects of a religious nature. Outside the realm
of the sacred, many artists and artisans created paintings, ceramics and
other items containing depictions of humans, animals and other figures. Publications
such as zoology and biology books, and other materials contained depictions
for educational purposes. Historians and scribes used illustrations to record
caliphal courts and upper-class lifestyles. Thus, only representations of
holy figures are forbidden, rather than depictions as such.
Marking Time
What kind of calendar do Muslims use?
The hijrah (migration of Prophet Muhammad from Makkah to Madinah in
622 C.E.), marks the starting point of the Islamic calendar, comprised
of twelve lunar months. Each lunar month begins when the new moon's crescent
becomes visible every 29 or 30 days. Muslims use such a Hijri calendar
for various religious obligations such as fasting during Ramadan, celebrating
the two Eid holidays, and performing the Hajj.
Since the lunar year is about eleven days shorter than the solar year,
dates in the Islamic calendar "move forward" eleven days every year in relation
to the commonly-used Gregorian calendar. Consequently, over a period of
about thirty-six years, the events in the Islamic calendar cycle through
the various seasons. In this way, Islamic events do not acquire specific
seasonal connotations, and Muslims around the world have the opportunity
to experience these events under varying environmental conditions.
What does the crescent and star symbolize?
Often Islam is associated with a symbol of the crescent moon and a star.
This symbolism may be related to the fact that the lunar calendar plays
a significant role in Islam. Some historical sources posit that the symbol
was appropriated from the Byzantines when Muslim forces defeated them in
the late seventh century. In any case, the crescent and star icon does not
constitute an official symbol in Islam, though it adorns many countries' flags,
currency, masjids and other structures.
What is the holy day of Muslims?
Muslims' special day is Friday. On this day, the mid-day formal worship
is replaced by a special congregational worship called Salat al-Jum'ah
(Friday prayer). This worship is preceded by the khutbah, a short weekly
address given by the imam (worship leader). After the worship is completed,
Muslims often enjoy lunch with each other and socialize. In Muslim countries,
many Muslims do not work on the day of Jum'ah. Despite its importance as
a day of congregation, Jum'ah is not a "sabbath" day, since Muslims are
not obliged to observe a "day of rest" for fear
of punishment.
Muslims attend their local masjids on other days as well. On weekends,
many masjids or Islamic Centers hold classes or events designed to teach
young Muslim children or new Muslims about their faith. Special guest speakers
are often invited to address the community, and various meetings and conferences
are held.
What are some important dates in the Islamic year?
There are a number of important dates in the Islamic calendar. Some
of them are described below:
The first day of the month of Muharram announces the new hijri year,
and the tenth of this month is known as Ashurah. Muslims believe the tenth
of Muharram to be the day when Moses led his people out of Egyptian bondage.
It is also the date on which the Prophet's grandson Husayn and his family
were killed by the forces of Yazid, the second Umayyad ruler, who, it is
believed, usurped rightful leadership of the Muslim community from Husayn.
All Muslims, but especially Shi'ahs, mourn this tragic event.
Laylat al-Qadr, or the "Night of Power," is one of the last ten nights
of the month of Ramadan. It is significant as the night on which in 610
C.E. Prophet Muhammad received the first revelations of the Qur'an. Muslims
commemorate this night, believed to fall on the 27th of Ramadan, by offering
additional prayers and supplications late into the night. It is said the
blessings for praying on this night are greater than those received for praying
for a thousand months.
The 27th of the month of Rajab is the date for Laylat al-Miraj. On this
date Muslims recall Prophet Muhammad's miraculous journey from Makkah to
Jerusalem and thence to Heaven atop the heavenly steed known as Buraq. According
to tradition, during this Night Journey and Ascension, which took place
in 619 C.E., Muhammad received instructions for instituting the salah, or
formal worship. Islam's connection with previous monotheistic religious
traditions was also reiterated, as the Prophet met all of his predecessors
during his experience.
What holidays do Muslims celebrate?
There are two major holidays in Islam:
Eid al-Fitr takes place on the 1st of Shawwal, the tenth month of the
Islamic lunar year, at the conclusion of Ramadan, the month of fasting.
The holiday celebration begins early in the morning with a special congregational
worship. The Eid prayers are often held in a specially designated gathering
place, such as a park or convention center, meant to accomodate large numbers
of Muslims from several local masjids.
After the prayer, the imam (worship leader) delivers a short khutbah
(sermon or address). Then everyone rises to their feet to greet and hug
one another. The rest of the festival's observances are held among family
and friends, and include visits, shared meals, new clothes, gifts for young
children, and lots of sweets. In Muslim countries, festivities are often
in evidence for three or more days. In order to share the spirit of the occasion
with all members of society, Muslims pay a special nominal charity tax which
is used to purchase food, clothing and gifts for needy persons.
Eid al-Adha takes place on the tenth of Dhul-Hijjah (the twelfth month
of the Islamic lunar calendar), after the majority of Hajj rituals are completed
by pilgrims. Around the world, Muslims share in the spirit of the Hajj
by observing the Eid festivities in their own localities. The day's observances
are similar to those of Eid al-Fitr, with the addition of a special sacrifice-Muslims
commemorate Prophet Abraham's willingness to sacrifice his elder son Ishma'il
when God commanded him to do so as a test of his commitment. Since God
miraculously provided a lamb to Abraham which took the place of his son,
Muslims recall the event by sacrificing animals such as lambs, goats, sheep,
cows or camels. The sacrifice may be performed any time after the Eid morning
prayers until the evening of the twelfth of Dhul-Hijjah. The meat of the
sacrificed animals is distributed to the poor or needy, and portions are
kept for one's own family and friends during this time of extra charity
and hospitality.
Do Muslims celebrate the birthday of Prophet Muhammad?
The birth of Prophet Muhammad is commemorated on the twelfth of the
month of Rabi al-Awwal. Rather than celebrating the event with festivities
or fanfare, most Muslims take the opportunity to study more about the Prophet
and his deeds, since Muslims consider him to be the best example of how one
should lead his or her life. While the Prophet's birth date is an important
event recognized by Muslims, it is not an official religious holiday like
Eid al-Fitr or Eid al-Adha.
Gender and Family Issues
What does Islam say about the equality of men and women?
According to Islam, men and women are spiritually equal beings created
from a common origin. All of the religious obligations in Islam are incumbent
upon both women and men, such as daily worship, fasting, performing the Hajj,
etc. God's mercy and forgiveness apply equally to men and women. The following
Qur'anic verse illustrates this point:
"For Muslim men and Muslim women,
For believing men and believing women,
For devout men and devout women,
For true men and true 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,
For men and women who guard their chastity,
And for men and women who engage much in God's praise,
For them has God prepared forgiveness and great reward."
(Qur'an, 33:35)
As a consequence of physiological, psychological and other distinguishing
factors embodied in men and women by the Creator, the rights, responsibilities,
and roles of men and women are believed to naturally differ. Muslims believe
that God has assigned the responsibility of providing financially for the
family to men, and the important responsibility of fostering a God-conscious
and righteous family to women. Such roles do not preclude women from having
careers and earning income or men from helping to raise a family. Rather
they provide a general framework for Muslim society, designed to reinforce
the concept of a nuclear family unit.
The guidelines for men and women's roles are also meant to ensure dignified
and proper relations between people of the opposite sex. Minimal mixing
of the sexes in Muslim societies should not be construed to imply inequality
or confinement. Rather, such measures are designed to protect individuals
from unsolicited attention, inappropriate sexual attraction, adultery and
fornication, and possibly even forms of violence such as rape.
What are the rights of women in Islam?
In the seventh century, a revolution in women's rights occurred due
to the message of the Qur'an and its directives for forging a just and
righteous society. In pre-Islamic Arabia as in other places in the world,
women were considered little more than chattel, with no independent rights
of their own. The Qur'an specifies the natural and inherent rights of women
as well as men, and enjoins people to act in line with God's teachings of
justice and equity. Some of the rights of women elaborated in the Qur'an
and Sunnah include the right to own and inherit property, the right to obtain
an education, the right to contract marriage and seek divorce, the right
to retain one's family name upon marriage, the right to vote and express
opinions on societal affairs, and the right to be supported financially
by male relatives (husband, father, brother, etc.).
Such rights were unheard of in the seventh century, yet were implemented
to varying degrees in Muslim civilization throughout the last fourteen hundred
years. It is also important to recognize that only in the last two centuries
have such rights been available to women in Western societies. Clearly,
common stereotypes regarding women's rights must be carefully considered,
and the current practice of Muslims in various countries and regions must
be examined within the context of history and with in light of the sources
of Islam in order to ascertain the degree to which Muslim women are able
to exercise their rights today. Prevailing cultural factors must also be taken
into account.
How do Muslims view marriage and divorce?
Marriage is highly encouraged in Islam, as families are seen as the
cornerstone of Muslim society. Men and women are enjoined by the Qur'an
and the guidance of Prophet Muhammad to live with mutual love, respect,
and affection. For example, a well-known hadith instructs Muslim men that
"the best among among you is he who is kindest to his wife."
In Islam, marriage is a relationship based upon a legal contract agreed
upon by the persons getting married. The marriage ceremony itself is very
simple. A religious scholar, imam or learned person within the community
performs the ceremony in the presence of at least two Muslim witnesses.
After the bride and groom have signed the marriage contract and a gift for
the bride has been agreed upon, the couple may state their vows in front
of family and friends. Often, at weddings, the imam gives a short marriage
sermon as well. After the marriage bond has been declared, it is customary
for the groom and his family to host a walimah (marriage feast) for friends,
relatives, and community members.
Divorce is highly discouraged in Islam. While permissible, it is viewed
as a last resort after stages of time for reevaluation have passed and
all attempts at reconciliation have been made. Both men and women can seek
divorce in Islam, and contrary to one popular misconception, men may not
instantaneously pronounce a divorce by stating "I divorce thee" three times.
After a divorce, a woman must wait for a period of three months, called
iddah, before remarrying, in order to ensure that she is not pregnant by
her previous husband. While modern DNA technology may render such a practice
obsolete by identifying the father of a newly conceived child, the iddah
serves the additional purpose of maintaining the dignity of women and the
sanctity of marriage.
Are arranged marriages an Islamic tradition?
Islam requires that both the prospective bride and groom must consent
to marry each other. Islam does not condone the compelling of individuals
to marry. In this sense, arranged marriages are not an Islamic practice.
However, in many Muslim cultures, marriages often result when a prospective
bride and groom are introduced to each other through relatives or mutual
friends, though nothing precludes two eligible people who know each other
to decide to marry (this is often the case among older Muslims). Typically,
the eligible persons are given an opportunity to talk with each other and
gauge their compatibility. If the prospective bride and groom agree to the
match, the two families jointly make wedding preparations after formalizing
the bond through an engagement ceremony. These types of "introduced" marriages
are more "Islamic" than traditional arranged marriages.
There is no specific age at which either men or women must be married.
Much depends on factors such as schooling, career, and other life circumstances.
However, because marriage is seen as a solidifying force in a Muslim society,
Muslims who reach eligible age (typically from early to mid-twenties) are
encouraged to get married. Beyond the individual benefit of finding a life-companion,
marriage is seen as a protection from illicit sexual behavior.
"Among His signs is this, that He created for you mates from among yourselves,
that you may dwell in tranquility with them, and He has put love and mercy
between your hearts. Verily in that are signs for people who reflect." (Qur'an,
30:21)
"Women are garments (protective clothing) for men and men are garments
for women." (Qur'an, 2:187)
How do Muslims view dating and mixing of the sexes?
Dating as it is commonly understood in western society is not permitted
in Islam. For Muslims, physical interaction, an almost inevitable component
of dating, is only permissible within the bonds of marriage. While Muslims
often find themselves in mixed environments in American society, and may
participate in certain coeducational group activities, as a general rule
they opt to observe a degree of segregation.
Naturally, the proper and productive functioning of society requires
the talents and contributions of all its citizens, male and female. Therefore,
Islam provides guidelines for etiquette and behavior in order to enable
full participation of men and women while at the same time fostering righteous
societies. Some guidelines pertain to appropriate forms of interaction across
gender, while others pertain to kinds of clothing men and women should
wear in the interest of modesty. By observing such guidelines, women and
men are able to interact productively in society, minimizing potential for
sexual harassment, uninvited attention, disrespect, or acts of violence
fostered by provocative dress or conduct.
How are birth and childhood viewed in Islam?
In accordance with tradition, soon after birth the father of the child
whispers the adhan (call to prayer) in the ears of the newborn. This act,
signifies that the child has been born into a community centered around
prayer and worship of the Creator.
Also in accordance with the tradition, a ritual known as aqiqah is conducted
for both male and female newborns among many Muslims. The birth-hair of
the newborn is shaved off to signify a new phase of life outside the womb.
The aqiqah is usually performed on the seventh day after birth, though it
may be done later. In addition, a goat or lamb is typically sacrificed for
a feast of thanksgiving. During the feast, family and friends pray that God
blesses the child with good health, happiness, and protects her or him from
all physical harm and evil influences.
After birth or in early childhood, male children are circumcised in
accordance with the Sunnah. The circumcision may be seen as a symbolic
act, performed in homage to the great sacrifices to which Prophet Abraham
and his son were committed. Circumcision may also reiterate Muslims' view
of Islam as a continual message unfolded through history, since the practice
is found among Jews, descendants of the followers of the earlier prophet
Moses. Circumcision is not obligatory upon adult converts, since it is not
a strict requirement of Shari'ah.
In certain regions of the world, female circumcision is a cultural tradition,
practiced by a small number of Christians, Muslims and tribal animists.
Such practices violate the integrity of human beings and the are contrary
to the most basic teachings of Islam, and find no sanction in Islamic Law.
The Qur'an repeatedly reminds readers that "those who know" are not
the same as "those who know not," and a hadith of Prophet Muhammad states
that seeking knowledge is an obligation for both men and women. Consequently,
most Muslim parents tend to be very involved in their children's education.
Teachers are highly respected and are seen as allies in cultivating knowledge
and in presenting positive role models for students. It is not uncommon
to find Muslim parents helping their children learn their lessons, encouraging
them to excel, and rewarding them for good grades. Even when children are
performing well in their studies, many Muslim parents want to meet with
teachers, and if their child is not performing up to standards, parents
usually side with educators in trying to encourage students to improve.
Naturally, religious education is very important to Muslims. At an early
age, children begin memorizing the short verses of the Qur'an, especially
al-Fatihah, the opening chapter. In some Muslim cultures, around the age
of four, a Bismillah ceremony is held to signify a child's readiness to begin
learning to read the Qur'an in Arabic. This tradition, while not a part
of the Sunnah, is very common among Muslims of the Indian subcontinent (Pakistan,
India, Bangladesh, Sri Lanka), Southeast Asia (Indonesia, Malaysia) and
Central Asia. Some time later, when the child has completed his or her first
full reading of the entire Qur'an, an Ameen ceremony is held. The Ameen,
like the Bismillah event, is not a religious obligation and is a tradition
among some Muslims meant to celebrate a child's reading of
the Qur'an.
Life and Death
What is Islam's view on reproductive issues?
Naturally, the course one's life takes is affected by the choices one
has and the options one may exercise. Consequently, Muslim scholars have
provided a number of responses to various long-standing and contemporary
reproductive issues to help Muslims make responsible and appropriate life
decisions.
Islam encourages Muslims to have children, yet teaches that parents
must plan wisely and responsibly to ensure children have a decent standard
of living devoid of undue hardship. Thus, Islam permits birth control, so
long as both the mother and father are aware of its use, and so long as
the forms used are reversible and/or temporary. Condoms, diaphragms, intra-uterine
devices, and the pill may be used, in contrast to tubal ligation, which in
most cases would not be acceptable. Medical means of birth control that do
not prevent conception but rather affect a fertilized ovum are not acceptable
as well. The so-called "morning-after" or "abortion pill" falls into this
category.
According to the majority of scholars, abortion is not permitted in
Islam, except when a mother's life might be at risk if she were to continue
her pregnancy, in which case the actual life of the mother takes precedence
over the potential life of the unborn child. In the absence of such complication,
the fetus represents potential life from the moment of conception, and therefore
its right to life under the Shari'ah must be protected. Islam's views can
be attributed to several Qur'anic verses, including "Do not slay your children
because of poverty - We will provide for you and for them." (6:151). In
Muslim societies, the government has a responsibility to assist low-income
families, thereby minimizing the perceived need for abortions.
Surrogate parenting involves a woman bearing the child of another woman
unable to do so. This practice is not an option for Muslims, since the
child of a couple is carried by another individual outside the framework
of a marriage contract between a man and woman. The ultimate emotional and
social ramifications for the individuals as well as society at large are
considered too great for surrogacy to be acceptable in Muslim societies.
Women unable to bear children are rewarded by God for exhibiting patience
and forebearance in this life, and have the hope of fulfilling their most
profound wishes in what is considered the real, eternal life of the Hereafter.
Fertilization with the sperm of a non-husband is a grievous crime and
sin under the Shari'ah. Reproduction is only legitimate within the confines
of the marriage bond, involving the genetic material of the married individuals.
How does Islam view homosexuality?
The Qur'an forbids homosexuality:
"Of all the creatures in the world, will you approach males and abandon
those whom God created for you as mates?" (26:165).
By analogy, the above verse applies equally to females. While Muslims
may condemn acts of homosexuality, the Shari'ah requires that the basic
rights of life and safety of all human beings must be protected. Thus, Muslims
may not accost or treat proclaimed homosexuals unjustly.
What does Islam say about suicide and euthanasia?
According to Islam, all life is sacred. Deliberate and calculated suicide
is considered a total lack of faith in God. To kill oneself is just as forbidden
as to commit murder, and is a sign of ungratitude towards God. Muslims
believe that God tests people in this life, yet does not burden a soul
beyond what it can bear. To perservere in times of distress and to call
upon God for comfort and strength is an important element in the Muslim
lifestyle and worldview. Ultimately, Muslims are to call upon God's infinite
Mercy and seek an appropriate solution to life's dilemmas.
"And most certainly shall We try by means of danger, and hunger, and
loss of worldly goods, of lives and of (labour's) fruits. But give glad
tidings uno those who are patient in adversity." (Qur'an, 2:155).
Euthanasia, the practice of terminating someone's life to end their
perceived suffering, is not permissible in Islam (cases where the physical
body is being kept alive through artificial means are another matter). Muslims
believe that all things are ultimately according to God's decree, and pain
and suffering must be dealt with through prayer and repentence. Moreover,
only God determines the time and manner of one's death, and to "preempt"
God is seen as a rejection of God's divine Wisdom and plan. Muslims also
believe that the suffering of righteous believers in this life will be compensated
by immeasureable happiness and reward in
the Afterlife.
How do Muslims deal with death?
Muslims believe that life and death are in God's hands, and that God
appoints a time for each person to pass from this existence into the next.
Muslims are reminded regularly that death is inevitable and that the actions
of this life determine one's status in the Hereafter. When a person dies,
his or her relatives are urged to be patient and accepting of God's decree.
It is permissible to cry and express grief at the death of a loved one, though
excessive lamentation is discouraged. Though grieving may never fully end,
the period of outward mourning typically lasts no more than three days.
"Every human being is bound to taste death; and We test you (all) through
the bad and the good (things of life) by way of trial: and unto Us you all
must return." (Qur'an, 21:35).
As soon as possible after death, the body of the deceased person is
washed and wrapped in plain white linen and placed in a simple wooden coffin
(if one is necessary). The body is then taken to the cemetery, where it
may be carried by community members on a bier to the gravesite. Before burial,
a special congregational worship service is offered, and prayers are made
for God's mercy upon the deceased. For Muslims, burial represents human beings'
return to the most elemental state, since we were fashioned from earth by
the Creator. Thus cremation, preservation of the body, internment in above-ground
mausoleums, or other methods are not allowed in Islam.
The affairs of the deceased may be handled via a will or testament.
The Qur'an prescribes specific means for disbursing of inheritance to spouses,
children and relatives. Many scholars have indicated that organ donation
is permissible in Islam, and is considered a profound charitable act.
When a married man dies, his wife must not remarry until at least four
months and ten days have passed. This period of waiting, known as iddah,
allows her to determine whether she may be pregnant with her deceased husband's
child, which would affect issues of inheritance, lineage, and related matters.
Even in an age of sophisticated DNA technology, in which the identity of
parents can be ascertained quite accurately, the waiting period serves to
honor the deceased husband and preserve the dignity of the marriage bond.
Daily Life
What is the Islamic concept of worship?
The regular performance of acts of worship, such as salah (formal worship)
and sawm (fasting), is essential for acknowledging God's authority in one's
life and for spiritual growth. While these acts involve specific practices
and statements, Islam does not teach blind, ritualistic imitation. Muslims
believe that God does not want from His servants absent-minded movement
of the tongue and body-rather, He wants attention of the heart and sincere
actions. Consequently, the neeyah, or intention that one has before fulfilling
a particular obligation, counts a great deal. Indeed, a hadith states that
"Actions are judged according to their intentions."
Interestingly, the Arabic word ibadah means "worship" as well as "service."
Thus, to worship God means not only to love and exalt Him but also to serve
Him by living in accord with His guidance in every aspect of life, to enjoin
goodness among people and forbid wrong-doing and oppression, to practice
charity and justice, and to serve Him by serving humanity.
"It is not righteousness that you turn your faces toward East or West;
but it is righteousness to believe in God and the Last Day and the Angels
and the Scripture and the Messengers; to spend of your wealth, out of love
for him, for your kin, for orphans, for the needy, for the wayfarer, and
for those who ask, and for freeing slaves; to observe prayer and give charity;
to fulfill the contracts that you have made, to be firm and patient in pain
and in adversity, and time of stress: such are those who are sincere. Such
are the God-conscious." (Qur'an, 2:177)
What dietary regulations must Muslims observe?
A general rule of Shari'ah is that anything that is not expressly haram
(forbidden) or that doesn't lead to haram acts is considered halal (permissible).
This principle applies to foodstuffs as well. In the Qur'an, very few items
are expressly forbidden, namely the flesh of swine, blood, meat of carcasses,
meat of predatory animals, and meat of animals slaughtered in the name of
anything other than the One God. When Muslims slaughter animals for consumption,
they pronounce the name of God during the act, symbolizing recognition
of His bounty and His role as Creator of all things. Such blessed meat
is termed halal, a designation similar to "kosher" used by Jews. In fact,
the Qur'an states that meat from the Ahl al-Kitab, or "People of the Book"
(Christians and Jews) is permissible for Muslims to eat. Such legal provisions
serve to reiterate the common monotheistic bond of the three Abrahamic religions.
At the same time, many Muslims do not eat meat from commercial sources,
since rules for slaughtering animals in Islam differ from those current
in America.
Aside from certain foodstuffs, substances which are detrimental to human
health or livelihood are also prohibited. Chief among these is alcohol,
since it alters one's mental state and impairs one's abilities for reasoning
and judgement, affects one's moral compass, and interferes with the proper
functioning of the biological senses. Along these lines, and considering
their powerful addictive qualities, so-called recreational drugs such as
cocaine, heroine, and marijuana are prohibited in Islam as well. The societal
ramifications of alcohol and drug abuse in terms of automobile accidents,
conflict and divorce, and crime and violence are well-documented, affirming
for Muslims Islam's wisdom regarding even casual use of such substances.
Mild stimulants such as caffeine found in chocolate, coffee, tea and
soft drinks do not have direly adverse effects, and therefore such foods
and drinks are permissible, so long as one does not feel addicted to them.
Some scholars view smoking as haram, due to its addictive nature and clearly
detrimental effects upon a person's health and well-being.
What is the dress code for Muslims?
The Quran, Sunnah and the consensus of Muslim scholars provide a general
Islamic dress code that applies to both men and women. In practice, Muslim
peoples have integrated the Islamic dress code with their own local cultures,
customs and geographical conditions, resulting in great varieties of Muslim
dress from region
to region.
From the Islamic perspective, clothes are meant for cover and simple
adornment, not for demonstration of social status or attraction of the opposite
sex. In other words, guidelines for dress are meant to prevent men and
women from being objects of desire and temptation. Islamic dress is based
on a few guidelines: clothes should be loose fitting, such that the shape
of the body is not highlighted; clothes should not be transparent or sheer;
clothes should cover certain prescribed parts of the body-for men, minimally
the body from the navel to the knee (though it is extremely rare to see a
male in a Muslim setting who isn't covered from ankle to neck), and for women,
everything except for face, hands and feet. Muslim women who cover according
to these guidelines are said to be in hijab. The term is also used commonly
to describe the head covering or scarf worn by many Muslim women. A Muslim
woman who covers her hair does so out of a sense of religious obligation,
piety and modesty, and to be clearly recognized as a Muslim woman.
As indicated above, the dress code is interpreted according to cultural
setting. In Muslim countries, people typically dress in traditional attire.
Men usually wear a long tunic-like garment (thawb or jelabiyah) that extends
to the feet, or a shorter shirt-like garment that extends below the hips.
Many Muslim men also wear a religious or cultural cap or head dress, such
as a kefiyah, kufi or fez. The traditional Muslim woman's dress varies
greatly from culture to culture: the full-length chador is popular in the
Gulf states and Iran, long coat-like garments are typical of Syria and
Jordan, colorful long dresses and turbans can be seen in West Africa, and
wrapped saris are common in India. In America, immigrant Muslims can be
seen in varying traditional clothing, whereas native-born or second and
third generation Muslim men and women typically wear Western styles of clothing
adapted to the Islamic requirements of covering.
Considering the greater degree of covering required of women, due to
pronounced physical differences between men and women, men have a particular
responsibility to avert their eyes and treat women with dignity and respect.
"Tell the believing men to lower their gaze and to be mindful of their
chastity: this will be most conducive to their purity- verily, God is aware
of all that we do. And tell the believing women to lower their gaze and to
be mindful of their chastity, and not to display their charms (in public)
beyond what may (decently) be apparent thereof; let them draw their head-coverings
over their bosoms." (Qur'an, 24: 30-31)
Contemporary Issues
What is the "Nation of Islam"?
The Nation of Islam was founded in the 1930s by Elijah Poole, who later
became widely known as Elijah Muhammad. The organization was formed to
address the civil rights concerns of African-Americans in the United States,
and advocated complete segregation from "white" society. In order to rally
the support of African-Americans seeking an alternative to traditional approaches
to long-standing injustices, the Nation used terminology borrowed from the
religion of Islam, and simultaneously developed an elaborate mythology to
support its claims of black racial superiority.
After the death of Elijah Muhammad in 1975, his son Warith Deen Muhammad
renounced the race-based teachings of the Nation. He and his followers then
joined the mainstream community of Muslims. The Nation was later revived
by Louis Farrakhan. Today, according to a study by Numan and Associates (Washington
D) there are less than 10,000 followers of Farrakhan.
Because the Nation holds that Elijah Muhammad was a prophet of God and
that his mentor W.D. Fard was God Incarnate, the Nation cannot be considered
a branch or subset of Islam by mainstream Muslims. Such beliefs are contrary
to the basic doctrines and tenets of Islam as defined in the Qur'an and
Sunnah. Furthermore, the race-based orientation of the Nation contradicts
the universalist outlook advocated by worldwide Islam.
Who are "Black Muslims?"
The term "Black Muslim" has been used to describe a follower of the
Nation of Islam, though it is considered a confusing misnomer by mainstream
Muslims, since Islam is practiced by people of every race and ethnicity.
For Muslims the term "Black Muslim" is no more valid than "White Muslim."
So-called "Black Muslims" are not to be confused with Muslims (followers
of universal Islam) of African-American or African origin.
Who was Malcolm X?
Malcolm X (born Malcolm Little in 1925), was a very energetic and controversial
spokesperson for the Nation of Islam during the 1960s. After becoming disillusioned
with the organization and its leader Elijah Muhammad, Malcolm X renounced
affiliation with the group and set about to clarify his knowledge of Islam
as practiced worldwide. He traveled to Makkah, Saudi Arabia to perform the
Hajj, the journey that all Muslims aspire to make at least once in their
lives. Upon his return, he took the name El Hajj Malik El Shabazz, and began
developing a new organization to further the cause of African-Americans in
the U.S. without the racial trappings of the Nation. Malcolm began telling
audiences about his remarkable experiences in the holy land and transformation
from someone who believed in the superiority of blacks to someone who believed
in the universal equality of all human beings irrespective of race, a cornerstone
of mainstream Islam.
Malcolm X was assassinated on February 21, 1964 while making an address
at the Audubon Ballroom in New York City. Unfortunately, his death occurred
before his new-found ideas and views gained currency and attention, leaving
him with an unwarranted stigma among segments of American society because
many have remained fixated on his previous nationalist orientation.
How do Muslims view people of other faiths?
Because Muslims accept that Jesus and the Biblical prophets were indeed
true Prophets of God, Muslims identify a great deal with teachings found
in Christianity and Judaism. Most scholars of religion agree that Judaism,
Christianity and Islam share a common monotheistic heritage and world view.
The similarities between the three faiths are in many ways greater than
the differences. In recognition of this, some scholars call the three religions
the "Abrahamic" faiths, since all three trace their history back to the
patriarch Abraham.
While cherishing the similarities, Islam holds that by the time of Prophet
Muhammad, Rabbinic Judaism and the Christian Church had forgotten, misinterpreted
and modified the original teachings of the ancient prophets, including Abraham,
Moses, David and Jesus. Muslims believe that within Judaism monotheism had
been compromised with the raising of the opinions and interpretations of
rabbis to the same level of authority as God's word. In addition the concept
of a chosen race or group of people is seen as a misapplication of God's
ancient covenant with Abraham, since God promised to bless all of his progeny.
For Muslims, righteousness is the only criterion for a special relationship
to God. Within the Christian Church, monotheism was compromised by raising
Jesus to the level of God and making him part of the Trinity. Consequently,
God selected another prophet to complete the prophetic teachings and reestablish
the purity of the primordial monotheistic faith centered solely around
worship of the One God.
Despite these criticisms of Judaism and Christianity, Islam advocates
positive relations and designates Christians and Jews as Ahl al-Kitab,
or "People of the Book," recognizing the divinely revealed origin of the
two faith traditions. Historically, Muslims accepted Jews and Christians
as dhimmis, or protected communities within the Islamic state, allowing
them complete freedom to practice their religion and enforce their own religious
laws. Moreover, the Shari'ah states that injuring non-Muslims, damaging
their religious sites or otherwise violating their rights as citizens of
the state are strictly forbidden. This protected status was conferred on
Hindus, Buddhists and Zoroastrians as well in the course of history. Today,
principles of Shari'ah remain in effect regarding harmonious and constructive
relations between Muslims and people of other faiths.
What is Jihad?
The Arabic word jihad means "struggle" or "exertion" and refers to any
spiritual, moral or physical struggle. Upon returning from a battle, the
Prophet Muhammad is reported to have said, "We are returning from the lesser
jihad to the greater jihad-jihad against the self." For Muslims, jihad means
struggle in the cause of God, which can take many forms. In the personal
sphere, efforts such as obtaining an education, trying to quit smoking, or
controlling one's temper are forms of jihad.
Jihad as a military action is justified in two cases: struggle to defend
oneself, or others, from aggression and struggle for freedom of religion
and justice. The Qur'an says "Tumult and oppression are worse than killing"
(2:217), and therefore must be thwarted. Human beings as responsible agents
of God on earth are compelled to exert themselves to protect the oppressed
and strive to create righteous societies.
Systematic, forced conversion to Islam is a historical myth. Muslims
defeated hostile forces (Byzantines and Persians for example) and gained
control of new lands where Islamic rule was established, yet non-Muslim inhabitants
were not forced to become Muslims. Islam clearly condemns such actions:
"There is no compulsion in religion" (Qur'an, 2:256). For various reasons,
and in the course of time, many non-Muslims did find the message of Islam
appealing, however, and converted to Islam, resulting ultimately in the
transformation of society at all levels.
Because jihad is a highly nuanced concept, and because the term stems
from an Arabic root meaning "struggle," the term "holy war" is an inappropriate
rendering or definition.
Does Islam promote violence and terrorism?
Contrary to popular misconception, Islam does not condone terrorism.
Prophet Muhammad and the Rightly-guided Khalifahs (caliphs) prohibited the
killing of civilians and non-combatants in the course of warfare. The Qur'an
says, "Fight for the sake of God those that fight against you, but do not
attack them first. God does not love the aggressors" (2:190). Moreover,
the Qur'an indicates that taking one life unjustly is like taking the life
of all humanity, providing a strong moral deterrent to indiscriminate bloodshed.
Besides prohibiting the killing of non-combatants, the Qur'an and the Prophet
also prohibited the torturing of prisoners and the senseless destruction
of crops, animals and property.
Struggle against injustice and oppression is a key, distinctive concept
in Islam. Through the ages, the concept of righteous struggle has inspired
Muslim peoples and movements to stand up against wrong and oppression,
as in the case of the wars of independence against colonialism. African-Americans,
in recent decades, have been drawn to Islam, in part, because of its activist
stance.
While some Muslim extremists may perpetrate acts of terrorism, this
does not diminish the legitimacy of righteous struggle against oppression
and injustice experienced by Muslims in many parts of the world (often at
the hands of so-called Muslim leaders). Indeed, such persons actually violate
the teachings of Islam.
"O you who have attained to faith! Be ever steadfast in your devotion
to God, bearing witness to the truth in all equity; and never let hatred
of anyone lead you into the sin of deviating from justice. Be just: this
is the closest to being God-conscious. And remain conscious of God: verily,
God is aware of all that you do." (Qur'an, 5:8).
In any case, there can be no such thing as "Islamic terrorism," despite
the fact that such terms have become a popular oxymoron. The adjective
"Islamic" cannot be applied to what some misguided Muslims do. See the
section on Teaching with Sensitivity for more on inappropriate usage of
various terms.
What is "Islamic Fundamentalism"?
Historically, the term "fundamentalist" was originally applied to those
Christians who took the Bible as literal scripture, as opposed to allegorical
truth, among other implications. Muslims, on the other hand, have always
considered the Qur'an to be the literal Speech of God. Moreover, there are
no degrees of belief regarding the basic doctrines of faith.
Nowadays, the term "fundamentalist" is used to describe any adherent
of the major world religions who holds that faith is a model for modern life
and plays a role in political, economic or social matters. Furthermore,
in terms of Islam, it is often applied to those Muslims, better termed
"extremists" who use unjustified means to achieve particular political
goals. A further problem is that the term is often wantonly and pejoratively
used in the media to describe Muslims who base their views and actions on
a particularly religious worldview. In such cases, sincere, practicing Muslims
who perform the daily worship, avoid alcohol, or wear hijab are labelled
inappropriately,even though their behavior may be normative.
Thus, "Islamic Fundamentalism" is a confusing misnomer, resulting in
broad generalizations and misunderstanding.
What is Islam's view on human rights and social justice?
According to Islam, human beings are the noblest creations of God, endowed
with consciousness and freedom of choice. The Qur'an states that God has
made human beings His trustees or stewards on the earth. Muslims see this
world as God's field, and human beings as the farmers and caretakers. Muslims
believe humanity's ultimate task is to build a world that reflects the will
of God. Thus, Islam is balanced in its concern for salvation in the Hereafter
as well as peace and justice in the present world. Islam places great emphasis
on social justice for all people. Muslims consider it an obligation to oppose
all who exploit, oppress, discriminate, and deal unjustly with people.
"O you who believe, be upholders of justice, witnesses for God even
if it be against yourselves." (Qur'an, 4: 135)
Muslims understand the goal of Islam to be the spiritual upliftment
of the individual and productive development of society. The ultimate consequence
of rejecting God and His guidance is a selfish, pleasure-seeking, corrupt,
and unjust society. Conversely, the natural consequence of obedience to
God's laws and living according to His guidance is a society of peace, equality,
freedom from want, dignity for all, and justice.
Information on this page is directly from http://www.cie.org/About_Islam.html