Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights, Islam provides not only legal safeguards, but also a very effective moral system. Thus, whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of God and love of man that it warns against too much formalism. We read in the Qur’an:

It is not righteousness that you turn your faces towards the East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the freeing of captives; to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made; and to be firm and patient in pain and adversity and throughout all periods of panic. Such are the people of truth, the God-conscious. (2:177)

We are given a beautiful description of the righteous and God-conscious man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of God and the love of his fellow-men.

We are given four directions:

a) Our faith should be true and sincere,
b) We must be prepared to show it in deeds of charity to our fellow-men,
c) We must be good citizens, supporting social organizations, and
d) Our own individual soul must be firm and unshaken in all circumstances.

This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions, Islam seeks to firmly implant in man’s heart the conviction that his dealings are with God, who sees him at all times and in all places; that he may hide himself form the whole world, but not from Him; that he may deceive everyone but cannot deceive God; that he can flee from the clutches of anyone else, but not from God’s.

Thus, by setting God’s pleasure as the objective of man’s life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making Divine revelations as the primary source of knowledge, it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations though not for perversions, wild variation, atomistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of God, which will impel man to obey the moral law even without any external pressure. Through belief in God and the Day of Judgment, it furnishes a force which enables a person to adopt moral conduct with earnestness and sincerity, with all the devotion of heart and soul.

It does not, through a false sense of originality and innovation, provide any novel moral virtues, nor does it seek to minimize the importance of the well-known moral norms, nor does it give exaggerated importance to some and neglect others without cause. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man’s individual and collective life – his domestic associations, his civic conduct, and his activities in the political, economic, legal, educational, and social realms. It covers his life from home to society, from the dining-table to the battle-field and peace conferences, literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life are regulated by norms of morality instead of dominated by selfish desires and petty interests.

It stipulates for man a system of life that is based on all good and is free from all evil. It encourages the people not only to practice virtue, but also to establish virtue and eradicate vice, to bid good and to forbid wrong. It wants that their verdict of conscience should prevail and virtue must be subdued to play second fiddle to evil. Those who respond to this call are gathered together into a community and given the name Muslim. And the singular object underlying the formation of this community (Ummah) is that it should make an organized effort to establish and enforce goodness and suppress and eradicate evil.

Here we furnish some basic moral teachings of Islam for various aspects of a Muslim’s life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.

God-Consciousness

The Qur’an mentions this as the highest quality of a Muslim:

The most honorable among you in the sight of God is the one who is most God-conscious. (49:13)

Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one’s promises are moral values that are emphasized again and again in the Qur’an:

And God loves those who are firm and steadfast. (3:146)

And vie with one another to attain to your Sustainer’s forgiveness and to a Paradise as vast as the heavens and the earth, which awaits the God-conscious, who spend for charity in time of plenty and in times of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good. (3:133-134)

Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men, nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass. (31:18-19)

In a way which summarizes the moral behavior of a Muslim, the Prophet (PBUH) said:

“My Sustainer has given me nine commands: to remain conscious of God, whether in private or public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich; to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.”

Social Responsibility

The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights within various relationships. In a widening circle of relationships, then, our first obligation is to our immediate family – parents, spouse, and children – and then to other relatives, neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all fellow human beings, and animals.

Parents

Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim’s expression of faith.

Your Sustainer has decreed that you worship none but Him, and that you be kind to your parents. whether one or both of them attain old age in your life time, do not say to them a word of contempt nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood. (17:23-24)

Other Relatives

And render to the relatives their due rights, as (also) to those in need, and to the traveler; and do not squander your wealth in the manner of a spendthrift. (17:26)

Neighbors

The Prophet (PBUH) has said:

“He is not a believer who eats his fill when his neighbor beside him is hungry.”

“He does not believe whose neighbors are not safe from his injurious conduct.”

According to the Qur’an and Sunnah, a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbors, but to all of humanity, animals and trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly, cutting down trees and plants which yield fruit is forbidden unless there is a pressing need for it.

Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-conscious people, devoted to their ideals, possessed of piety, abstinence, discipline and uncompromising with falsehood. It induces feelings of moral responsibility and fosters the capacity for self-control. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.

Since God is the absolute and sole master of men and the universe, He is the Sovereign Lord, the Sustainer, and Nourisher, the Merciful, whose mercy enshrines all beings; and since He has given each man human dignity and honor, and breathed into him of His own spirit, it follows that, united in Him and through Him, and apart from their other human attributes, men are substantially the same and no tangible and actual distinction can be made among them, on account of their accidental differences such as nationality, color or race. Every human being is thereby related to all others and all become one community of brotherhood in their honorable and pleasant servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic confession of the oneness of God stands dominant and central, and necessarily entails the concept of the oneness of humanity and the brotherhood of mankind.

Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace with the state or at war. The Qur’an very clearly states:

O believers, be you securers of justice, witnesses for God. Let not detestation for a people move you not to be equitable; be equitable – that is nearer to the God-fearing. (5:8)

Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Qur’an equates it to the killing of entire mankind.

…Whoso slays a soul not to retaliate for a soul slain, nor for corruption done in the land, should be as if he had slain mankind altogether. (5:32)

It is not permissible to oppress women, children, old people, the sick or the wounded. Women’s honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed, and the wounded or diseased treated medically, irrespective of whether they belong to the Islamic community or are from among its enemies.

When we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or legislative assemblies can also be withdrawn in the same manner in which they are conferred. The same in the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by God, no one on earth has the right or authority to make any amendment or change in the rights given by Him. No one has the right to abrogate them or withdraw them. Nor are these basic human rights which are conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.

The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God, because the former is not applicable on anybody while the latter is applicable on every believer. They are a part of the Islamic faith. Every Muslim, or administrators who claim to be Muslim, will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God, or make amendments and changes in them, or practically violate them while paying lip service to them, the verdict of the Qur’an for such government is clear and unequivocal:

Those who do not judge by what God has sent down are the disbelievers. (5:44)

In the address which the Prophet delivered on the occasion of the Farewell Hajj, he said: “Your lives and properties are forbidden to one another until you meet your Lord on the Day of Resurrection.” The Prophet has also said about the dhimmis (non-Muslim citizens of the Muslim state): “One who kills a man under covenant (i.e. dhimmi) will not even smell the fragrance of Paradise.”

You who believe,
i) do not let one make fun of another
ii) do not defame one another
iii) do not insult by using nicknames
iv) do not backbite or speak ill of one another (49:11-12)

i) Do not spy on one another. (49:12)
ii) Do not enter any houses unless you are sure of the occupant’s consent. (24:27)

Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defense is not permissible in Islam

Among the rights that Islam has conferred on human beings is the right to protest against a government’s tyranny. Referring to this, the Qur’an says:

God does not love evil talk in public unless it is by someone who has been injured thereby. (4:148)

In Islam, as has been argued earlier, all power and authority belongs to God, and with man there is only delegated power which becomes a trust; everyone who becomes a recipient of such a power has to stand in awful reverence before his people towards whom and for whose sake he will be called upon to use these powers. This was acknowledged by Abu Bakr, who said in his very first address as Caliph: “Cooperate with me when I am right, but correct me when I commit error; obey me so long as I follow the commandments of Allah and His Prophet; but turn away from me when I deviate.”

Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness. The Islamic concept of freedom is much superior to the concept prevalent in the West. Under no circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to enquire from the Prophet whether a divine injunction had been revealed to him on any given matter. If he said that he had received no divine injunction, the Muslims freely expressed their opinions on the matter.

Islam has also given people the right to freedom of association and formation of parties or organizations. This right is also subject to certain general rules.

Islam has laid down the injunction:

There should be no coercion in the matter of faith. (2:256)

On the contrary, totalitarian societies totally deprive the individuals of their freedom. Indeed, this undue exaltation of the state authority, curiously enough, postulates a sort of servitude, of slavishness on the part of man. At one time, slavery meant total control over man – now that type of slavery has been legally abolished, but in its place, totalitarian societies impose a similar sort of control over individuals.

Along with the freedom of conviction and freedom of conscience, Islam has given the right to the individual that his religious sentiments will be given due respect and nothing will be said or done which may encroach upon his right.

Islam also recognizes the right of the individuals not to be arrested or imprisoned for the offenses of others. The Qur’an states clearly:

No bearer of burdens shall be made to bear the burden of another. (35:18)

Islam has recognized the right of the needy people for help and assistance to be provided to them:

And in their wealth there is acknowledged right for the needy and destitute. (51:19)

Islam gives its citizens the right to absolute and complete equality in the eyes of the law.

A woman belonging to a high and noble family was arrested in connection with theft. The case was brought to the Prophet, and it was recommended that she might be spared the punishment of theft. The Prophet replied, “The nations that lived before you were destroyed by God because they punished the common man for their offenses, and let their dignitaries go unpunished for their crimes. I swear by Him Who holds my life in His hand that even if Fatimah, daughter of Muhammad, had committed this crime, I would have amputated her hand.”

And their business is (conducted) through consultation among themselves. (42:38)

The Shura or the legislative assembly has no other meaning other than that: the executive head of the government and the members of the assembly should be elected by free and independent choice of the people.

Lastly, it is to be made clear that Islam tries to achieve the above mentioned human rights and many others not only by providing certain legal safeguards, but mainly by inviting mankind to transcend the lower level of animal life to be able to go beyond the mere ties fostered by the kinship of blood, racial superiority, linguistic arrogance, and economic privileges. It invites mankind to move on to a plane of existence where, by reason of his inner excellence, man can realize the ideal of the Brotherhood of man.

A historical view of polygamy and Islam’s position

by Mary Ali

Polygamy has been practiced by mankind for thousands of years. Many of the ancient Israelites were polygamous, some having hundreds of wives. King Solomon(S) is said to have had seven hundred wives and three hundred concubines. David(S) (Dawood) had ninety-nine and Jacob(S) (Yaqub) had four. Advice given by some Jewish wise men state that no man should marry more than four wives.

No early society put any restrictions on the number of wives or put any conditions about how they were to be treated. Jesus was not known to have spoken against polygamy. As recent as the 17th century, polygamy was practiced and accepted by the Christian Church. The Mormons (Church of Jesus Christ of the Latter Day Saints) have allowed and practiced polygamy in the United States.

Monogamy was introduced into Christianity at the time of Paul when many revisions took place in Christianity. This was done in order for the church to conform to the Greco-Roman culture where men were monogamous but owned many slaves who were free for them to use: in other word, unrestricted polygamy.

Early Christians invented ideas that women were “full of sin” and man was better off to “never marry.” Since this would be the end of mankind, these same people compromised and said “marry only one.”

Many times in the American society when relations are strained, the husband simply deserts his wife. Then he cohabits with a prostitute or other immoral woman without marriage.

Actually there are three kinds of polygamy practiced in Western societies: (1) serial polygamy, that is, marriage, divorce, marriage, divorce and so on any number of times; (2) a man married to one woman but having and supporting one or more mistresses; (3) an unmarried man having a number of mistresses. Islam condones but discourages the first and forbids the other two.

Wars cause the number of women to greatly exceed the number of men. In a monogamous society these women, left without husbands or support, resort to prostitution, illicit relationships with married men resulting in illegitimate children with no responsibility on the part of the father, or lonely spinsterhood or widowhood.

Some Western men take the position that monogamy protects the rights of women. But are these men really concerned about the rights of women? The society has many practices that exploit and suppress women, leading to women’s liberation movements from the suffragettes of the early twentieth century to the feminists of today.

The truth of the matter is that monogamy protects men, allowing them to “play around” without responsibility. Easy birth control and easy legal abortion has opened the door of illicit sex to women and she has been lured into the so-called sexual revolution. But she is still the one who suffers the trauma of abortion and the side effects of birth control methods.

Taking aside the plagues of venereal disease, herpes and AIDS, the male continues to enjoy himself free of worry. Men are the ones protected by monogamy while women continue to be victims of men’s desires. Polygamy is very much opposed by the male dominated society because it would force men to face up to responsibility and fidelity. It would force them to take responsibility for their polygamous inclinations and would protect and provide for women and children.

Among all the polygamous societies in history there were none that limited the number of wives. All of the relationships were unrestricted. In Islam, the regulations concerning polygamy limit the number of wives a man can have while making him responsible for all of the women involved.

“If you fear that you will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; but if you fear that you shall not be able to deal justly with them, then only one or one that your right hands possess. That will be more suitable, to prevent you from doing injustice.” (Qur’an 4:3)

This verse from the Qur’an allows a man to marry more than one woman but only if he can deal justly with them. Another verse says that a person is unable to deal justly between wives, thus giving permission but discouraging it.

“You will never be able to deal justly between wives however much you desire (to do so). But (if you have more than one wife) do not turn altogether away (from one), leaving her as in suspense…” (Qur’an 4:129)

While the provision for polygamy makes the social system flexible enough to deal with all kinds of conditions, it is not necessarily recommended or preferred by Islam. Taking the example of the Prophet Muhammad(S) is instructive. He was married to one woman, Khadijah, for twenty-five years. It was only after her death when he had reached the age of fifty that he entered into other marriages to promote friendships, create alliances or to be an example of some lesson to the community; also to show the Muslims how to treat their spouses under different conditions of life.

The Prophet(S) was given inspiration from Allah about how to deal with multiple marriages and the difficulties encountered therein. It is not an easy matter for a man to handle two wives, two families, and two households and still be just between the two. No man of reasonable intelligence would enter into this situation without a great deal of thought and very compelling reasons (other than sexual).

Some people have said that the first wife must agree to the second marriage. Others have said that the couple can put it into the marriage contract that the man will not marry a second wife. First of all, neither the Qur’an not Hadith state that the first wife need be consulted at all concerning a second marriage let alone gain her approval. Consideration and compassion on the part of the man for his first wife should prompt him to discuss the matter with her but he is not required to do so or to gain her approval. Secondly, the Qur’an has explicitly given permission for a man to marry “two or three or four”. No one has the authority to make a contract forbidding something that has been granted by Allah.

The bottom line in the marriage relationship is good morality and happiness, creating a just and cohesive society where the needs of men and women are well taken care of. The present Western society, which permits free sex between consenting adults, has given rise to an abundance of irresponsible sexual relationships, an abundance of “fatherless” children, many unmarried teenage mothers; all becoming a burden on the country’s welfare system. In part, such an undesirable welfare burden has given rise to bloated budget deficits which even an economically powerful country like the United States cannot accommodate. Bloated budget deficits have become a political football which is affecting the political system of the United States.

In short, we find that artificially created monogamy has become a factor in ruining the family structure, and the social, economic and political systems of the country.

It must be a prophet, and indeed, it was Prophet Muhammad(S) who directed Muslims to get married or observe patience until one gets married. ‘Abdullah b. Mas’ud reported Allah’s Messenger(S) as saying,

“Young man, those of you who can support a wife should marry, for it keeps you from looking at strange women and preserves you from immorality; but those who cannot should devote themselves to fasting, for it is a means of suppressing sexual desire.” (Bukhari and Muslim)

Islam wants people to be married and to develop a good family structure. Also, Islam realized the requirements of the society and the individual in special circumstances where polygamy can be the solution to problems. Therefore, Islam has allowed polygamy, limiting the number of wives to four, but does not require or even recommend polygamy.

In the Muslim societies of our times, polygamy is not frequently practiced despite legal permission in many countries. It appears that the American male is very polygamous, getting away with not taking responsibility for the families he should be responsible for.

(In this article, polygamy has been used to mean polygyny meaning having two or more wives. Islam forbids polyandry, meaning having two or more husbands.)

The Arabic word “jihad” means struggling or striving and applies to any effort exerted

by M. Amir Ali, Ph.D.

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

“We have enjoined on people kindness to parents; but if they strive (jahadaka) to make you ascribe partners with Me that of which you have no knowledge, then obey them not…” 29:8, also see 31:15.

In the above two verses of the Qur’an, it is non-Muslim parents who strive (jahada) to convert their Muslim child back to their religion.

In the West, “jihad” is generally translated as “holy war”, a usage the media has popularized. According to Islamic teachings, it is unholy to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words “holy war” back into Arabic we find “harbun muqaddasatun“, or for “the holy war”, “al-harbu al-muqaddasatu“. We challenge any researcher or scholar to find the meaning of “jihad” as holy war in the Qur’an or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Qur’an, the Hadith and other Islamic literature translate the term “jihad” as “holy war”, due to the influence of centuries-old Western propaganda. This could be a reflection of the Christian use of the term “Holy War” to refer to the Crusades of a thousand years ago. However, the Arabic words for “war” are “harb” or “qital“, which are found in the Qur’an and Hadith.

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

1. Recognizing the Creator and loving Him most

It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Qur’an addresses those who claim to be believers:

“O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and striving in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk.” 9:23-24

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

2. Resisting pressure of parents, peers and society

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

“So obey not the rejecters of faith, but strive (jahidhum) against them by it (the Qur’an) with a great endeavor.” 25:52

3. Staying on the straight path steadfastly

Allah says in the Qur’an:

“And strive (jahidu) for Allah with the endeavor (jihadihi) which is His right. He has chosen you and has not laid upon you in the deen (religion) any hardship …” 22:78

“And whosoever strives (jahada), strives (yujahidu) only for himself, for lo! Allah is altogether independent of the universe.” 29:6

As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah. Allah says in the Qur’an:

“Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: in what you were engaged? They will say: we were oppressed in the land. (The angels) will say: was not Allah’s earth spacious that you could have migrated therein? …” 4:97

“Lo! those who believe, and those who emigrate (to escape persecution) and strive (jahadu) in the way of Allah, these have hope of Allah’s mercy …” 2:218

Allah tests the believers in their faith and their steadfastness:

“Or did you think that you would enter Paradise while yet Allah knows not those of you who really strive (jahadu), nor knows those (of you) who are steadfast.” 3:142

“And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give glad tidings to the steadfast.” 2:155

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

4. Striving for righteous deeds

Allah declares in the Qur’an:

“As for those who strive (jahadu) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers.” 29:69

When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify.

Aisha, wife of the Prophet(S) asked, “O Messenger of Allah, we see jihad as the best of deeds, so shouldn’t we join it?” He replied, “But, the best of jihad is a perfect hajj (pilgrimage to Makkah).” Sahih Al-Bukhari #2784

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

“Should I join the jihad?” He asked, “Do you have parents?” The man said, “Yes!” The Prophet(S) said, “then strive by (serving) them!” Sahih Al-Bukhari #5972

Yet another man asked the Messenger of Allah:

“What kind of jihad is better?” He replied, “A word of truth in front of an oppressive ruler!” Sunan Al-Nasa’i #4209

The Messenger of Allah, Muhammad(S) said:

“… the mujahid (one who carries out jihad) is he who strives against himself for the sake of obeying Allah, and the muhajir (one who emigrates) is he who abandons evil deeds and sin.” Sahih Ibn Hibban #4862

5. Having courage and steadfastness to convey the message of Islam

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

“Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims.” 41:33

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

“The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but strive with their wealth and their selves for the cause of Allah. Such are the truthful.” 49:15

6. Defending Islam and the community

Allah declares in the Qur’an:

“To those against whom war is made, permission is given (to defend themselves), because they are wronged – and verily, Allah is Most Powerful to give them victory – (they are) those who have been expelled from their homes in defiance of right – (for no cause) except that they say, ‘Our Lord is Allah’…. ” 22:39-40

The Qur’an permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad(S) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad(S), the Muslims fought to defend their faith and community. The Qur’an adds:

“Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. … And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors.” 2:190,193

7. Helping allied people who may not be Muslim

In the late period of the Prophet Muhammad’s(S) life the tribe of Banu Khuza’ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad’s(S) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza’ah and inflicted heavy damage. Banu Khuza’ah invoked the treaty and demanded Prophet Muhammad(S) to come to their help and punish Quraysh. The Prophet Muhammad(S) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occurred without any battle.

8. Removing treacherous people from power

Allah orders the Muslims in the Qur’an:

“If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous.” 8:58

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

9. Defending through preemptive strikes

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

“Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not.” 2:216

10. Gaining freedom to inform, educate and convey the message of Islam in an open and free environment

Allah declares in the Qur’an:

“They ask you (Muhammad) concerning fighting in the Sacred Month. Say, ‘Fighting therein is a grave (offense) but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can. …” 2:217

“And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back.” 42:39

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

“Strive (jahidu) against the disbelievers with your hands and tongues.” Sahih Ibn Hibban #4708

The life of the Prophet Muhammad(S) was full of striving to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.

11. Freeing people from tyranny

Allah admonishes Muslims in the Qur’an:

“And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from You, one who will protect; and raise for us from You, one who will help’.” 4:75

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

“We like your rule and justice far better than the state of oppression and tyranny under which we have been living.”

The defeated rulers of Syria were Roman Christians and Iraq was ruled by Zoarastrian Persians.

What should Muslims do when they are victorious?

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

“Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer.” 4:58

“O you who believe! Stand out firmly for Allah’s witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety and fear Allah. And Allah is well acquainted with all that you do.” 5:8

“And of those whom We have created there is a nation who guides with the Truth and establishes justice with it.” 7:181

“Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed.” 16:90

“Those who, if We give them power in the land, establish prescribed prayers (salah) and pay the poor-due (zakah) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs.” 22:41

Did Islam spread by force, swords or guns?

The unequivocal and emphatic answer is NO! The Qur’an declares:

“Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error.” 2:256

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

“… of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of the Mohammedan [sic] governments towards them.”

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

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

REFERENCES

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

2. Haykal, M.H., THE LIFE OF MUHAMMAD, Tr. Ismail R. Faruqi, American Trust Publications, 1976, p. 132.

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

4. Haykal, p. 395 for the Conquest of Makkah.

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

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

7. Hitti, Philip K., HISTORY OF THE ARABS, St. Martin’s Press, New York, 1970, p. 153.

8. Arnold, Sir Thomas W., THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH, Westminister A. Constable & Co., London, 1896, p. 80.

The freedom women gain from Islam

by Mary Ali and Anjum Ali

Today people think that women are liberated in the West and that the Women’s liberation movement began in the 20th century. Actually, the women’s liberation movement was not begun by women but was revealed by God to a man in the seventh century by the name of Muhammad (Peace be upon him), who is known as the last Prophet of Islam. The Qur’an and the Traditions of the Prophet (Hadith or Sunnah) are the sources from which every Muslim woman derives her rights and duties.

Human Rights

Islam, fourteen centuries ago, made women equally accountable to God in glorifying and worshipping Him – setting no limits on her moral progress. Also, Islam established a woman’s equality in her humanity with men, In the Qur’an, in the first verse of the chapter entitled “Women”, God says,

“O mankind! Be careful of your duty toward your Lord who created you from a single soul and from it its mate and from them both have spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom you claim (your rights) of one another, and towards the wombs (that bore you). Lo! Allah has been a Watcher over you.” (4:1)

Since men and women both came from the same essence, they are equal in their humanity. Women cannot be by nature evil (as some religions believe) or then men would be evil also. Similarly, neither gender can be superior because it would be a contradiction to equality.

Civil Rights

In Islam, a woman has the basic freedoms of choice and expression based on recognition of her individual personality. First, she is free to choose her religion. The Qur’an states:

“There is no compulsion in religion. Right has been made distinct from error.” (2:256)

Women are encouraged in Islam to contribute their opinions and ideas. There are many traditions of the Prophet(S) which indicate women would pose questions directly to him and offer their opinions concerning religion, economics and social matters.

A Muslim woman chooses her husband and keeps her name after marriage. A Muslim woman’s testimony is valid in legal disputes. In fact, where women are more familiar, their evidence is conclusive.

Social Rights

The Prophet(S) said, “seeking knowledge is a mandate for every Muslim (male and female)”. This includes knowledge of the Qur’an and the Hadith as well as other knowledge. Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.

While bearing, raising and teaching of children, providing support to her husband, and maintenance of a home are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so as long as her family obligations are met.

Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This in no way diminishes either’s efforts or benefits. God will reward both sexes equally for the value of their work, through, it may not necessarily be the same activity.

Concerning motherhood, the Prophet(S) said, “Heaven lies under the feet of mothers”. This implies that the success of a society can be traced to the mothers who raised it. The first and greatest influence on a person comes from the sense of security, affection, and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.

Political Rights

A right given to Muslim women by God 1400 years ago is the right to vote. On any public matter, a woman may voice her opinion and participate in politics. One example, as narrated in the Qur’an (60:12), Muhammad(S) is told that when the believing women come to him and swear their allegiance to Islam, he must accept their oath. This established the right of women to select their leader and publicly declare so. Finally, Islam does not forbid a woman from holding important positions in government. Abdurrahman Ibn Awf consulted many women before he recommended Uthman Ibn Affan to be the Caliph.

Economic Rights

The Qur’an states:

“By the creation of the male and female; Verily, (the ends) you strive for are diverse.” (92:3-4)

In these verses, God declares that He created men and women to be different, with unique roles, functions and skills. As in society, where there is a division of labor, so too in a family, each member has different responsibilities. Generally, Islam upholds that women are entrusted with the nurturing role, and men, with the guardian role. Therefore, women are given the right of financial support.

The Qur’an an states:

“Men are the maintainers of women because Allah has made some of them to excel others and because they spend of their wealth (for the support of women).” (4:34)

This guardianship and greater financial responsibility given to men requires that they provide women with not only monetary support but also physical protection and kind respectful treatment.

Muslim women have the privilege to earn money, the right to own property, to enter into legal contracts and to mange all of her assets in any way she pleases. She can run her own business and no one has any claim on her earnings, including her husband.

The Qur’an states:

“And in no wise covet those things in which Allah hath bestowed His gifts more freely on some of you than on others; to men is allotted what they earn, and to women, what they earn; but ask Allah of His bounty for Allah hath full knowledge of all things.” (4:32)

A woman inherits from her relatives. The Qur’an states:

“For men there is a share in what parents and relatives leave, and for women there is a share of what parents and relatives leave, whether it be little or much – an ordained share.” (4:7)

Rights of a Wife

The Qur’an states:

“And among His signs is that He created for you mates from among yourselves that you may live in tranquility with them, and He has put love and mercy between you; Verily, in that are signs for people who reflect.” (30:21)

Marriage is therefore not just a physical or emotional necessity but, in fact, a sign from God! It is a relationship of mutual rights and obligations based on divine guidance. God created men and women with complimentary natures and, in the Qur’an, He laid out a system of laws to support harmonious interaction between the sexes.

“…They are your garments and you are their garments.” (2:187)

Clothing provides physical protection and covers the beauty and faults of the body. Likewise, a spouse is viewed this way. Each protects the other and hides the faults and compliments the characteristics of the spouse. To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife’s rights is to receive mahr, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.

The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands. The Qur’an states

“Let the man of means spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him.” (65:7)

God tells us men are guardians over women and are afforded the leadership in the family. His responsibility for obeying God extends to guiding his family to obey God at all times.

A wife’s rights also extend beyond material needs. She has the right to kind treatment. The Prophet(S) said,

“The most perfect believers are the best in conduct. And the best of you are those who are the best to their wives.”

God tells us He created mates and put love, mercy and tranquility between them.

Both men and women have a need for companionship and sexual needs and marriage is designed to fulfill those needs. For one spouse to deny this satisfaction to the other, the temptation exists to seek it elsewhere.

Duties of a Wife

With rights come responsibilities. Therefore, wives have certain obligations to their husbands. The Qur’an states:

“The good women in the absence of their husbands guard their rights as Allah has enjoined upon them to be guarded.”(4:34)

A wife is to keep her husband’s secrets and protect their marital privacy. Issues of intimacy of faults of his that would dishonor him, are not to be shared by the wife, just as he is expected to guard her honor.

A wife must also guard her husband’s property. She must safeguard his home and possessions, to the best of her ability, from theft or damage. She should manage the household affairs wisely so as to prevent loss or waste. She should not allow anyone to enter the house whom her husband dislikes nor incur any expenses of which her husband disapproves.

A Muslim woman must cooperate and coordinate with her husband. There cannot, however, be cooperation with a man who is disobedient to God. She should not fulfill his requests if he wants her to do something unlawful. A husband also should not take advantage of his wife, but be considerate of her needs and happiness.

Conclusion

The Qur’an states:

“And it becomes not a believing man or a believing woman, when Allah and His Messenger, Muhammad (S) have decided on an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His Messenger, he verily goes astray in error manifest,” (33:36)

The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy today, even in the West. These are from God and are designed to keep balance in society; what may seem unjust or missing in one place is compensated for or explained in another place. Islam is a complete way of life.

Islamic celebrations and other events commemorated by Muslims

by M. Amir Ali, Ph.D.

In Islam, celebration is a form of thanking Allah, the One True God. Celebration, in Islam, is merry-making, going out to parties, visiting and meeting friends and relatives and having clean fun, and also a form of physical and spiritual purification. Islamic celebrations include taking a bath, putting on clean or new clothes, wearing perfume and going to the mosque or a place of congregation for Salat, a form of prescribed prayers. The Islamic celebration of Eid is also a day when children and adults may get new clothes and gifts.

The dates and days of celebration are set according to the Islamic calendar.

Islamic calendar

The Islamic calendar consists of twelve lunar-based months. A new month begins with the sighting of the new crescent. Since lunar months are 29 or 30 days long, a year has 354 or 355 days, 10 or 11 days shorter than the solar year. Another characteristic of Islamic months is that the number of days of a month are not fixed. For example, the month of Ramadan may be 30 days in one year and 29 days in another year. In this age of advanced astronomy and mathematics it is possible to calculate the first of the month years ahead of time, but conservative interpretations of the sayings of the Prophet Muhammad(S) require Muslims to see the new crescent physically before announcing the first day of the month. Hence, there is uncertainty in fixing the date. In practice, Muslims look toward the western horizon on the 29th of the month, immediately after sunset for the new crescent. If the crescent is not sighted they complete 30 days of the month, then start the new month. If the moon is sighted on the 29th, the new month has already begun with the sunset.

The twelve months of the Islamic calendar are Muharram, Safar, Rabi’ Al-Awwal, Rabi’ Ath-Thani, Jumada Al-‘Ula, Jumada Ath-Thaniya, Rajab, Sha’ban, Ramadan, Shawwal, Dhu al-Qi’dah and Dhu al-Hijjah.

The moon by itself is not holy or sacred in Islam. The moon, as a symbol which appears on flags and minarets, may have been an adaptation from the Romans or the Turks in the early period of Islam but after the period of the companions of the Prophet Muhammad(S). Islamic teachings do not place any significance on the moon, sun or other heavenly objects except as creations and signs of Allah.

Prescribed prayers (Salat) and the time table

The Salat is a form of worship, a celebration of the holiness, praise and glorification of Allah and the renewal of dedication of oneself to Him. Every adult Muslim is required to perform Salat five times a day. For the preparation of the Salat time table, the position of the sun in relation to a location on the earth are used, that is, sunrise, meridian and sunset,. Before sunrise but after dawn (which commences 80 to 90 minutes before sunrise), is the time for the morning or Fajr prayer. Immediately after the meridian is the beginning of early afternoon or Zuhr prayer, which lasts midway to sunset. From midway to sunset till shortly before sunset is the mid-afternoon or ‘Asr prayer time. Immediately after sunset is the Maghrib prayer time, which lasts until the disappearance of twilight (approximately an hour). After Maghrib until dawn is the ‘Isha or night prayer time. Each of the prayers lasts five to ten minutes, but it must be done within its own time slot. All Muslims who have attained puberty are required to perform prescribed prayers (Salat) at the proper time. A brief washing is required as a preparation for the prayers.

The following weekly and annual celebrations are mandated in Islamic textual sources, that is, the Qur’an and the Hadith.

Yawm Al-Jumu’ah

The literal meaning of these two words is “the day of congregation”, which is Friday. Muslims gather in the masjid (mosque) for a khutba (sermon or address) followed by Salat led by an Imam. After the Salat, people meet each other in the masjid and may visit relatives and friends. In Islam there is no Sabbath, therefore, there is no mandatory closing of businesses on Friday except for the duration of congregational services. However, in a majority of Muslim countries, Friday is the weekly holiday, sometimes combined with Thursday or Saturday. In the West, Muslims take a couple of hours from their jobs or businesses to go to the mosque on Friday. The Friday prayer, held in the early afternoon, lasts less than an hour in general.

In large work places where many Muslims are employed, Muslims use a room and prepare it for the Friday Salat. In some places a community center room is rented for a couple of hours on Friday for holding the congregation. Since, a part of the Salat requires prostrating and sitting on the floor, it is covered with clean sheets or rugs.

Ramadan, the month of fasting

Ramadan is the ninth month of the Islamic calendar and is known as the month of fasting. During Ramadan Muslims get up before dawn, 2-3 hours before sunrise, and eat a pre-dawn meal. There is no eating, drinking, or sexual activity between dawn and sunset. In addition, Muslims must implement the moral code of Islam very strictly; the violation thereof nullifies their fast. During the night Muslims eat, drink (intoxicants are forbidden) and carry on normally.

Laylat Al-Qadr

The literal meaning is “the night of decree”, “the night of measure” or “the night of value”; sometimes also translated as “the night of power”. The worship and works of this night carry more value than the worship and works of one thousand months. This is the night when angels descend with the decree of Allah. This night may be any of the odd nights of Ramadan during the last ten days, meaning, Laylat al-Qadr may be the 21st or 23rd or 25th or 27th or 29th night of Ramadan. Some Muslims celebrate only on the 27th night and by doing so they may be missing the real Laylat al-Qadr. During these nights, Muslims stay awake all night reading and studying the Qur’an, listening to religious addresses and performing Salat. They go home for the pre-dawn meal to prepare for the fast; naturally, they need to sleep the next day.

I’tekaf

Some Muslims take time off from their work for the entire last ten days of Ramadan and stay in the masjid, day and night, until the end of Ramadan. This is called I’tikaf or isolation from the worldly affairs. Those who are in I’tikaf are allowed to go out for necessities only, such as for food and to use the bathroom and shower, if not found within the mosque area.

‘Eid Al-Fitr

The first day of the month following Ramadan is ‘Eid al-Fitr. This is the celebration of fast-breaking. Muslims watch the western horizon immediately after sunset on the 29th day of Ramadan for the crescent. If the crescent is sighted, it is the first day of the new month and beginning of ‘Eid day. If the crescent is not sighted within ½ an hour after sunset on the 29th day of Ramadan the Muslims complete 30 days of fasting. Either way, the 1st of Shawwal, the 10th month of the Islamic lunar calendar is ‘Eid al-Fitr. On ‘Eid day, Muslims gather in a larger facility than the neighborhood masjid and join in Salat al-‘Eid which is composed of Salat followed by an address by the Imam (leader). This is a major holiday for the Muslims. On this day, they visit many relatives and friends and give gifts to the children. ‘Eid is, first, a day of thanks to Allah, and next, a gathering of families and friends. All financially able Muslims are required to give Sadaqat al-Fitr, a form of charity, on behalf of each and every person of the family, including newborns, to the poor and needy during the Ramadan but before the ‘Eid prayers.

‘Eid Al-Adha

This is the celebration of sacrifice which comes two months and ten days after ‘Eid al-Fitr. Muslims celebrate the sacrifice of the lamb in place of Ishmael (Isma’il) by his father, Abraham. On this day, after Salat al-‘Eid (the prescribed ‘Eid prayers), Muslims sacrifice an animal: a ram, goat, sheep, cow or camel. The meat is divided into three parts: one part is distributed among the poor and needy, one part is distributed among relatives and friends and one part is used by the family. This is also a major holiday for Muslims to visit each other and give gifts to the children. ‘Eid al-Adha is celebrated on the 10th of Dhul Hijja, the 12th month of the Islamic lunar calendar, and again depends upon the crescent sighting for the first of the month. For those people who have gone to Makkah for Hajj (the pilgrimage), staying in the Plain of Arafat on the 9th of Dhul Hijja is the most important event. However, for those not performing Hajj, ‘Eid al-Adha is the 10th of Dhul Hijja and one of the two most important celebrations of the year. In the Arabian Peninsula the calendar follows the local crescent sighting criterion, whereas in the U.S., the local crescent sighting is used for the determination of dates. Eid al-Adha may be celebrated for four days from the 10th to the 13th of Dhul Hijja.

Cultural celebrations

There are many other occasions which Muslims celebrate that are developments of local cultures and traditions. Some celebrations are more widespread than others. However, these are innovations in Islam and have no foundation in the Qur’an, the teachings of the Prophet Muhammad(S) or practices of the Sahaba, the companions of the Prophet(S). These innovative celebrations are not found in the early generations of Muslims. In fact, Prophet Muhammad(S) has declared all innovations (in the religion of Islam) to be heresy (bid’ah) and he declared that all bid’ah lead to misguidance (dalalah) and all dalalah lead to the hell-fire. The following celebrations are religious/cultural innovations which are discouraged by the informed Islamic scholars.

‘Eid Milad Al-Nabi or Mawlid Al-Nabi

This is the most common innovative celebration in the Muslim world. It is supposed to celebrate the “birthday” of the Prophet Muhammad(S). However, there is no authentic record that the Prophet(S) or his companions celebrated his birthday. Besides, there is no verifiable proof of Prophet’s date of birth. It is an innovation of later times, reported to have been introduced by the Fatimids in Egypt, a very corrupt Shi’ite sub-sect.

Laylat Al-Isra & Al-Me’raj or Shab-E-Me’raj

A verse in the Qur’an (17:1) states that the Messenger(S) of Allah was taken one night to Jerusalem and brought back to Makkah. In addition, authentic traditions add that he was led to the Heavens to visit the signs of Allah. However, there is no authentic day or date of this event recorded nor did the Prophet(S) or his companions ever celebrate this night. Despite the lack of evidence, many Muslims continue to celebrate it.

Laylat Nisf Sha’ban or Shab-E-Barat

This is a celebration which takes place on the 15th night of the 8th month of the Islamic lunar calendar, Sha’ban but has no foundation in the Qur’an or teachings of the Prophet(S).

Birthdays and death days of saints (awlia-Allah) and Imams

Some Sunni Muslims celebrate such days for many assumed saintly persons and Shi’as celebrate such days for their assumed Imams. There is no evidence to permit such celebrations in Islam. There are related celebrations held annually at the graves and mausoleums of reputedly virtuous men (assumed saints or awlia-Allah) of the past era. Such celebrations on or off the grave sites are not permitted according to the teachings of the Prophet Muhammad(S).

National celebrations and holidays

Celebrations such as of Independence Day, Republic Day, Memorial Day, Labor Day, Thanksgiving Day and others are rooted in the secular lives of nations. Such celebrations are not mandated in Islam and have no Islamic significance.

Jihad: one of the most misunderstood concepts in Islam

by M. Amir Ali, Ph.D.

“Islam” and other various Islamic terms and concepts are grossly misunderstood in the West. Muslims can hardly find anyone to blame but themselves because (a) they have failed to live by the Islamic tenants in our times, and (b) they have failed to promote understanding of Islam in the West through outreach projects. This brochure is a humble attempt to briefly explain the terms given in the title. The Institute of Islamic Information & Education (III&E) has published almost fifty brochures and several articles for promoting understanding of Islam among Muslims and non-Muslims equally. Please write to the III&E or visit their web site for more information.

Some of the Islamic Terms

• Islam means a commitment to live in peace through submission to the Will of God (Allah).
• Muslim is a person who makes a commitment to live in peace through servitude to Allah.
• Jihad means “struggle” and “strive” against evil thoughts, evil action and aggression against a person, family, society or country. Jihad may be a “justifiable war”, borrowing the Christian term.
• Mujahid is a person who engages in Jihad for the sake of Allah according to the Qur’an (Muslim’s source book for guidance) and Sunnah (the teachings of Prophet Muhammad, Peace Be Upon Him). Mujahideen is the plural of Mujahid.
• “Islamic terrorism” – There is no such phrase or term in the Islamic source books of the Qur’an or the Sunnah and has no place in Islam.
• Sunnah – Sunnah is the preferred way of the Prophet Muhammad that includes his teaching. The sources of the Sunnah are authentic Hadith (reports of the Prophet’s sayings, doings and approvals) collections.

The True Meaning of “Jihad”

Jihad is usually associated with Islam and Muslims, but in fact, the concept of Jihad is found in all religions including Christianity, Judaism and political/economic ideologies, such as, Capitalism, Socialism, Communism, etc. Islam defines Jihad as striving and struggling for improvement as well as fighting back to defend one’s self, honor, assets and homeland. Also, Jihad is interpreted as the struggle against evil, internal or external of a person or a society. Jihad, in Islam, means doing any or all but not limited to the following:

1. Learn, teach, and practice Islam in all aspects of one’s life at all times to reach the highest and best education in order to benefit oneself, family and society.
2. Be a messenger of Islam everywhere, in every behavior and action.
3. Fight evil, wrongdoing, and injustice with all one’s power by one’s hand (action), with one’s tongue (speech), or at least with one’s heart (prayer).
4. Respond to the call for Jihad with money, effort, wisdom and life; yet, never fight a Muslim brother, a Muslim country, or a non-Muslim society that respects its treaties and harbors no aggressive designs against Islam or Muslims.
5. Suicide under any pretext is not condoned as Jihad in Islam.
6. Converting people to Islam by force or coercion is never Jihad but a crime, punishable by law.
7. The promise of “70 or 72 virgins” is fiction written by some anti-Islam bigots.

The Levels of Jihad

1. A personal struggle within one’s self to submit to Allah, fight evil within one’s self, achieve higher moral and educational standards – Inner Jihad.
2. Jihad against evil, injustice and oppression within one’s self, family and society – Social Jihad.
3. Jihad against all that prevents Muslims from servitude to God (Allah), people from knowing Islam, defense of a Muslim society (country), retribution against tyranny, and/or when a Muslim is removed from their homeland by force – Physical Jihad or an armed struggle.

The Qur’an defines physical Jihad as being the highest level of Jihad that one can undertake. Its reward is eternal Paradise. Muslims also know that all humans are accountable for what they have done during their life on this earth. Muslims will be asked about what they did with their lives and their level of submission to Allah on the Day of Judgment.

Does Jihad mean Holy War?

In Islam, there is no such thing as holy war. This terminology was generated in Europe during the Crusades and their war against Muslims. Islam recognizes Jews and Christians as the “People of the Book” because they all follow the Prophet Abraham, believing in Moses’ and Jesus’ teachings. For many centuries, Muslims have peacefully coexisted with Christians, Jews, and people of other faiths, maintaining social, business, political and economic treaties. Islam respects all humans and faiths as long as there is no religious oppression, forbidding Muslims from serving Allah, preventing others from learning about Islam, and not respecting treaties. For more information on the topic of Jihad see the brochure Jihad Explained or request brochure #18 from the III&E, the publisher of this article.

Who is authorized to call for Jihad as a war?

Jihad must be performed according to Islamic rules and regulations and only for the sake or in the service of Allah. The physical or military Jihad must be called by a Muslim authority, such as, a president or head of a Muslim country after due consultations with the learned leadership.

What Does Islam Say about Terrorism?

The term “terrorism” does not exist in the Qur’an or the teachings of the Prophet Muhammad. If the terms “terrorist or terrorism” are derived from a verb used in the Qur’an, such as 5:33 describing a “Muslim’s” terrorist acts, it is in condemnation and prescribes most severe punishment. Islam is a religion and a way of life that does not separate politics from religion. Islam is a religion of mercy, unity and most importantly peace with one’s self and others, to defend not to fight. Allah said in His Book the Qur’an:

“God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes, that you should show them kindness and deal justly with them. God loves just dealers.” (Qur’an 60:8)

“Fight in the cause of God against those who fight you, but do not begin aggression. for God loves not aggressors.” (Qur’an 2:190)

“If they seek peace, then seek you peace and trust in God for He is the Hearer, the Knower.” (Qur’an 8:61)

“… and let not the hatred of others make you avoid justice. Be just: that is next to piety; and fear Allah, for Allah is well-acquainted with all that you do.” (Qur’an 5:8)

“But (remember that an attempt at) requiting evil may, too, become an evil: hence whoever pardons (his foe) and makes peace, his reward rests with Allah- for, verily He does not love transgressors.” (Qur’an 42:40)

“The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he between whom and thee there was enmity, (will become) as though he was a bosom friend. (Qur’an 41:34)

Some of the Prophet Muhammad’s Teachings (Sunnah)

1. He prohibited Muslim soldiers from killing women, children and the elderly, or cut a palm tree, and he advised them, “… do not betray, do not be excessive, do not kill a newborn child.”
2. “Whoever has killed a person having a treaty with the Muslims shall not smell the fragrance of Paradise, though its fragrance is found for a span of forty years.”
3. “The first cases to be adjudicated between people on the Day of Judgment will be those of bloodshed.” Killing is the second major sin in Islam.
4. “Truly your blood, your property, and your honor are inviolable.”
5. “There is a reward for kindness shown to every living animal or human.”

Islam and Human Rights

1. The Qur’an and Sunnah encourage Muslims to respect the life and property of all mankind.
2. In an Islamic State these rights are considered sacred, whether a person is Muslim or not.
3. Islam protects honor, forbids insulting others, and/or making fun of them.
4. Islam rejects certain individuals or nations being favored because of their wealth, power, and/or race.
5. All Muslims believe that Allah created all humans free and equal, only to be distinguished from each other on the basis of God-consciousness or piety and never on the basis of race, color or ethnicity.

Islam is a practical religion that respects all human beings and it was revealed for all mankind. Its message is that of peace and submission to Allah. Muslims believe in all the Prophets mentioned in the Bible, and the Qur’an. The Qur’an shares many moral teachings of the Old Testament and the New Testament. These three religions (and their books) were founded upon the revelations by One True God, Allah. For more information on this topic please see the brochure Human Rights In Islam or ask for brochure #7 from the III&E, the publisher of this article.

Jihad in the Bible

Let us see what the Bible has to say about Jihad in the meaning of war and violence. The following verses are from the Bible, New International Version (NIV), 1984, italics added.

“Do not allow a sorceress to live. Anyone who has sexual relations with an animal must be put to death. Whoever sacrifices to any god other than the LORD must be destroyed. Exodus 22:18-20

“This is what the LORD, the God of Israel, says: ‘each man strap a sword to his side. Go back and forth through the camp from one end to the other, each killing his brother and friend and neighbor.’ The Levites did as Moses commanded and that day about three thousand of the people died.” Exodus 32:27-28

“The LORD said to Moses, ‘Take vengeance on the Midianites for the Israelites…. The Israelites captured the Midianite women and children and took all the Midianite herds, flocks and goods as plunder. They burned all the towns where the Midianites had settled, as well as all their camps…. (Moses ordered) “Now kill all the boys. And kill every women who has slept with a man, but save for yourselves every girl who has never slept with a man.” Numbers 31: 1-18

(Jesus said) “But those enemies of mine who did not want me to be king over them – bring them here and kill them in front of me.” Luke 19:27

“He (Jesus) said to them, ‘But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one.” Luke 22:36

Differential treatment

Muslims follow a religion of peace, mercy and forgiveness. If an individual Muslim were to commit an act of terrorism, this person would be guilty of violating the basic tenants of Islam. When Timothy McVeigh bombed the Oklahoma City building, no American or Christian was labeled as a terrorist or was the target of hate crimes. When Irish Christians carry out acts of terrorism against each other and on the British Isles, the Christian religion is not blamed but individuals or their political agenda. Unfortunately, the same is not true for American Muslims and Arabs. The vast majority of Muslims or Arabs have no association with the violent events around the world yet Islam is invoked with terrorism. It is unfair to 1.5 billion Muslims of the world and religion of Islam.

Criteria of guilt

Innocent until proven guilty in an open court is an accepted universal principle of justice along with liberty and freedom for all humankind. However, the U.S. failed to practice the same principles for those who are not U.S. nationals. Even worse, the U.S. is creating military tribunal for secret trials because there may be inadequate evidence to prove Arabs and Muslims guilty in open courts.

May Allah bless us all and purify our hearts from all misunderstanding, malice, hate and anger.

Allah’s Messenger did not hate anything as strongly as he hated falsehood.

Hazarat Ayesha (RA) narrates:

“Allah’s Messenger (SAWS) did not hate anything as strongly
as he hated falsehood. If he received information that a particular
man has told a lie, he used to throw away that man’s respect
and honor from his heart till the time he was not informed that he
has repented for it.”

Another hadith states:

“When a person tells a lie, the bad odor that emanates from
it keeps the angels one mile away.”

Following things should be borne in mind to avoid falsehood.

We should not tell a lie even in a joke. The Prophet (SAWS) has said:

“Death for the man who indulges in story-telling in order to
make some people laugh and for that he relies on falsehood. There
is death for him, there is destruction for him.” (Tirmidi)

This is our daily observation that people give full rein to their tongues
in the matter of humorous talks to make others laugh, and do not hesitate
to spread the tales and stories invented by friends or foes only for
the purpose of getting some pleasure or for pulling someone’s leg.
In fact it is due to this kind of entertainment and amusements and false
acts that has created enmities and rivalries among us.

We should avoid exaggeration in praise. Some people when they praise
somebody go to the extent of exaggerating and making false statements.
For a Muslim it is necessary that when he praises somebody he should
do it to the extent to which he knows about that man. He should avoid
exaggeration and falsehood in showering the praises of the praised one,
although he may be deserving of praises, for exaggeration is a kind
of falsehood, which has been forbidden. To a person who was praising
the Prophet, he said:

“Do not indulge in exaggeration while praising me, as the Christians
did in the case of Jesus. I am only a slave, so only say that he is
a slave of Allah and His Messenger.”

We should keep away from falsehood and deception in trade and financial
dealings with others. Prophet (SAWS) said:

“It is not lawful for a Muslim to sell such a commodity that
has a defect, except that the defect is shown to the buyer.”
(Bukhari)

Never give false evidence while on oath, as it is perjury and a major
sin. When a Muslim should stand up for giving evidence, he should state
the truth unhesitatingly; regardless of the fact whether it is against
his close friend or relative. No relationship or prejudice should deviate
him from the right path, nor any greed or bribe should be able to make
him waver in his stand.

Never break a promise given to someone. We should take special care
to see that we keep our promises, be true to our words and not change
our stand. It is a very sad state of affairs that among the Muslims
the tendency of breaking promises and crossing limits has become very
common, when our religion has termed the false promises as symbols of
trouble.

The importance of forgiveness in Islam

by M. Amir Ali, Ph.D.¹

Question #1: How is forgiveness defined according to the Islamic
tradition? (e.g. which words for forgiveness are used in sacred texts,
what does the act of forgiveness entail?)

The Concept of Forgiveness in Islam

The concept of forgiveness in the Qur’an is expressed in three terms,
(1) ‘afw, (2) safhu, and (3) ghafara

‘Afw means to pardon, to excuse for a fault or an offense or a
discourtesy, waiver of punishment and amnesty. Examples of usage in
the Qur’an are verses 42:40, 2:187 and 5:95.
Safhu means to turn away from a sin or a misdeed, ignore, etc.
Examples of usage in the Qur’an are verses 2:109, 15:85 and 43:89.
Ghafara or maghfira means to cover, to forgive and to
remit. Examples of usage in the Qur’an are verses 2:263, 42:37 and 43:43.

For more details see Lane’s Lexicon²
and Hans Wehr’s dictionary³, among
others.

The God, Allah⁴ is the ultimate
power Who can forgive. Forgiveness means closing an account of offense
against God or any of His creation. However, forgiveness must meet the
criteria of sincerity. God, the All-Knowing, has the knowledge of everything
including whatever a person thinks but does not express in words or
deeds. An offense may be against (a) a person, (b) a group of persons
or society, (c) other creation of God such as animals, plants, land,
atmosphere, bodies of water and the life therein, and (d) God, Allah.
Muslims understand that an offense against the creation of God is an
offense against God.

To receive forgiveness from God there are three requirements:
(1) Recognizing the offense itself and its admission before God.
(2) Making a commitment not to repeat the offense.
(3) Asking for forgiveness from God.

If the above three conditions are met in sincerity, forgiveness from
God is assured. Sincerity protects a person from repeating the same
offense. If a person is sincere he will be helped by God not to repeat;
in addition, God will change his punishment for the offense into a reward.

If the offense was committed against another human being or society,
a fourth condition is added and the order is changed.

(1) Recognizing the offense before those against whom offense was committed
and before God.
(2) Committing oneself not to repeat the offense.
(3) Doing whatever needs to be done to rectify the offense (within reason)
and asking pardon of the offended party.
(4) Asking God for forgiveness.

Sometimes there is a party against whom wrong was done but this party
cannot forgive, that is the creation of God other than human beings.
Examples of offenses against God’s creation are torturing animals, killing
them without justification (food is a justification), defoliation and
burning of trees, poisoning bodies of water thus killing life therein,
polluting air, destroying land without justification and so on. Some
of these activities may be justified, for example, hunting for food
is justifiable but hunting for fun is not.

There are no particular words to say for asking forgiveness. However,
Muslims are taught many phrases and words to keep repeating daily asking
God’s forgiveness. For example:
(1) Astaghfiru-Allah⁵ meaning,
“I ask forgiveness from Allah.”
(2) Subhanaka-Allah humma wa bi hamdika wa ash-hadu al la Ilaha
illa Anta astaghfiruka wa atubu ilayk meaning “Glory be to
You, Allah, and with You Praise (thanks) and I bear witness that there
is no deity but You, I ask Your forgiveness and I return to You (in
obedience).

There are many other similar phrases.

Question #2: What is the theological basis for forgiveness according
to the Islamic tradition?
Question #3: What are the major references pertaining to forgiveness
in Islamic sacred texts? Please include both the location and quotes
from the text.

Questions 2 and 3 are essentially the same. I would like to deal with
the terminology used in the questions.

“Islamic tradition”

This term, “tradition”, perhaps, applies best to those religions
that do not have God-revealed books in their original languages and
the religion is the outgrowth of teachings and writings of religious
leaders who have come and gone over the centuries and new traditions
developed. In case of Islam, the original revelation, the Qur’an, exists
in its original language and the second source, Hadith (defined elsewhere
in this article), remains intact. Islamic teachings, methods of ritual
worship and elements of legal system remain the same as given by Allah
through His Messenger, Muhammad (peace and salutations of Allah be upon
him, henceforth denoted by superscript (S) ). However, some of the applications
of Islamic systems may change with the change of technology or environment.
Islam is a system of whole life, that is, there are guidelines for individuals,
families, social life, economic system and political life of the people.
In isolation, Islam as a system does not work too well. For example,
the Islamic legal system does not work very well if its welfare system
is not in place. The Islamic family and social system does not work
very well if its moral system is not in place. Similarly, the Islamic
economic system does not work very well if its political and legal systems
are not in operation. Hence, you see the Muslim countries in a mess;
they are following neither the western system nor Islamic. You cannot
have legs of a deer, body of a lion and head of giraffe and expect such
an animal to behave like all three or any one of the three. We cannot
call such an animal a lion nor a deer nor a giraffe.

The theological basis of forgiveness

It is in the Qur’an and Hadith. Qur’an is the word of God revealed
to Prophet Muhammad(S) and is in Arabic language. Translation of the
Qur’an is not Qur’an because God did not reveal it in any other language
but Arabic. A translation may contain the message of the Qur’an but
it is the word of the translator not the word of God. Qur’an, in many
places, needs explanation which is done by the Prophet Muhammad(S) and
recorded in Hadith collections. Hadith contains reports of Prophet Muhammad’s
sayings, deeds and approvals and is the second source of Islamic knowledge
and legal system.

The Qur’an is divided into Suras and Ayas, loosely translated as chapters
and verses, respectively. There are 114 chapters of varying length and
each is assigned a name and a number in consecutive order. Translators
use either Roman or Arabic numerals for numbering Suras. Verse numbers
are given in Arabic numerals and numbered within the chapter in consecutive
order.

There are many Hadith collections and each primary collection goes
by the collector’s name. Within each collection Hadith are numbered
consecutively. There are secondary collections of Hadith, meaning they
are culled from primary collections and arranged according the topic;
such collections go by the name given by the collector. It is much easier
for untrained people to use secondary Hadith collections than the primary
collections. A selection of teachings about forgiveness from the Qur’an
and Hadith are given below.

Allah forgives:

“And vie with one another to attain to your Sustainer’s
forgiveness and to a paradise as vast as the heavens and the earth,
which has been readied for the God-conscious who spend [in His way]
in time of plenty and in time of hardship, and hold in check their
anger, and pardon their fellow men because God loves the doers of
good; and who, when they have committed a shameful deed or have [otherwise]
sinned against themselves, remember God and pray that their sins be
forgiven – for who but God could forgive sins? And do not knowingly
persist in doing whatever they may have done. These it is
who shall have as their reward forgiveness from their Sustainer, and
gardens through which running wasters flow, therein to abide: and
how excellent a reward for those who labor!”
The Qur’an⁶ 3:133-136

Say: “[Thus speak God] ‘O you servants of Mine who have
transgressed against your own selves! Despair not of God’s mercy:
behold, God forgives all sins – for, verily, He Alone is Much-Forgiving,
a dispenser of grace!'”
The Qur’an 39:53

“God does not like any evil to be mentioned openly, unless
it be by him who has been wronged [thereby]. And God is indeed All-Hearing,
All-Knowing, whether you do good openly or in secret, or pardon others
for evil [done unto you]: for, behold, God is indeed an absolver of
sins, infinite in His power.”
The Qur’an 4:148-149

Explanation: Above verses are self-explanatory and need no explanation.

Leadership must be forgiving:

“And it was by God’s grace that thou [O Muhammad] didst deal
gently with thy followers: for if thou hadst been harsh and hard of
heart, they would indeed have broken away from thee. Pardon them,
then, and pray that they be forgiven. And take counsel with them in
all matters of public concern; then, when thou hadst decided upon
a course of action, place thy trust in God: for, verily God loves
those who place their trust in Him.”
The Qur’an 3:159

Explanation: Allah approved Prophet Muhammad(S) for his leniency with
his followers and taught him to pardon. In addition, Allah instructed
the Prophet to counsel with the followers and once a decision in a given
matter was taken, follow through with it and trust Allah for results.
Following the example of Prophet Muhammad(S), Muslim leadership is required
to adopt a similar course.

General teachings of forgiveness:

“If ye do good openly or keep it secret, or forgive evil,
lo! Allah is forgiving, Powerful.”
The Qur’an 4:149

“Keep to forgiveness, and enjoin kindness, and turn away
from the ignorant. And if it should happen that a prompting from Satan
stirs thee up [to anger], seek refuge with Allah: behold, He is All-Hearing,
All-Knowing.”
The Qur’an 7:199-200

“And let not those who possess dignity and ease among you
swear not to give to the near of kin and to the needy, and to refugees
for the cause of Allah. Let them forgive and show indulgence. Yearn
ye not that Allah may forgive you? Allah is Forgiving, Merciful.”
The Qur’an 24:22

“And who shun the more heinous sins and abominations; and
who, whenever they are moved to anger, readily forgive.”
The Qur’an 42:37

“But withal, if one is patient in adversity and forgives
– this, behold, is indeed something to set one’s heart upon.”
The Qur’an 42:43

Explanation: These teachings are about doing good to others openly
or secretly and forgiveness to those who may have done wrong. Sometimes
a wrong may arouse the worst impulses of anger but it is from Satan;
seek refuge with Allah from Satan. There may be a case where the one
wronged is someone you have been helping but his wrong may arouse your
anger to stop helping him; in such a case, Allah is exhorting to continue
to help and forgive his transgression.

Family situations:

“O You who believe! Behold, among your spouses and your
children are enemies unto you: so beware of them! But if you pardon
[their faults], and forbear, and forgive- then, behold, Allah is Forgiving,
Merciful.”
The Qur’an 64:14

Explanation: In a family, some members may cause a lot of pain by
their wrongdoing. Sometimes, a family member may cause others to do
wrong and transgress which may cause one to commit a crime but it was
not intentional. Allah is exhorting to adopt a forgiving attitude within
the family.

Murder:

“And slay not the life which Allah has forbidden except
in [the pursuit of] justice. Whoso is slain wrongfully, We⁷
have given power unto his heir, but let him not commit excess in slaying.
Lo! He will be helped.”
The Qur’an 17:33

Explanation: In case of wrongful murder the court will prosecute the
accused but in case of a guilty verdict, heirs of the victim(s) have
the authority to decide the fate which includes pardoning and freeing
him. However, they are not allowed to torture the convicted murderer.
It is the duty of the state to carry out the wishes of heirs of the
victim.

Teachings of the Prophet Muhammad(S) and his precedence:

Abu Kabsha ‘Ameri reported that the Messenger of Allah said:
“… and no man pardons an oppression seeking thereby the pleasure
of Allah but Allah will increase his honor therewith on the Day of
Resurrection ..”⁸

‘Oqbah Ibn ‘Amer reported that the Messenger of Allah said:
“you shall keep relationship with one who cut it off from
you, you shall give one who disappointed you, and you shall pardon
on who oppressed you”⁹

Abu Hurayrah reported that the Messenger of Allah said:
“Moses son of ‘Imran had asked: O my Lord! Who is the best
honorable of Thy servants to Thee? He [the God] said: He who pardons
when he is in a position of power.”¹⁰

Abu Hurayra reported that the Messenger of Allah said:
“The strong one is not he who knocks out his adversary; the
strong one is he who keeps control over his temper.”¹¹

Abdullah Ibn Mas’ud reported that the Messenger of Allah taught his
followers:
“Narrating the account of one of the prophets [of Allah]
whom was assaulted and wounded by his people; while wiping the blood
from the face he prayed: ‘O Allah! Forgive my people because they
do not know.'”¹²

Prophet Muhammad set an excellent example of a very forgiving person
in his personal matters. He lived in his hometown, Makkah (erroneously
spelled as Mecca) for thirteen years after his appointment as the Messenger
and Prophet of Allah for mankind. During this period he was persecuted,
his followers were persecuted and some were killed, and, finally, his
enemies wanted to kill him. During first eight years in his adopted
town, Madinah (misspelled as Medina), his enemies chased him, brought
armies against him and he narrowly escaped. During twenty-some battles
during eight years he lost many of his close associates and relatives
by the hands of makkans and their allies. After the conquest of Makkah
he declared general amnesty for those who did not take up arms against
him during his entry in Makkah. Haykal wrote about a situation in which
Abu Sufyan ibn Harb, head of the Makkan tribes and an archenemy of the
Prophet Muhammad, finally gave in when he found no other alternative.

“Faced with the threat, Abu Sufyan converted and recited
the confession of faith. Al ‘Abbas then turned to the Prophet – God’s
peace be upon him – and said: ‘O Prophet of God, Abu Sufyan is a proud
man. Would you not grant him some privilege?’ The Prophet answered:
‘yes, indeed! Whoever enters the house of Abu Sufyan shall be secure,
whoever remains in his house shall be secure; and whoever enters the
Mosque shall be secure.'”¹³

Haykal adds:

“All these thousands of men, of Muslims in battle array,
stood on the ready waiting for that one word to wipe out the whole
Makkah and its people within minutes. Muhammad, however, was no less
than Muhammad! He was no less than the Prophet of God! No alienation,
antagonism, or hostility could find any permanent abode in his heart.
His heart was absolutely free of injustice, of malice, of tyranny
or false pride. In the most decisive moment, God gave him power over
his enemy. But Muhammad chose to forgive, thereby giving to all mankind
and all the generations the most perfect example of goodness, of truthfulness,
of nobility and magnanimity.”¹⁴

After the conquest of Makkah, the tribes of Taif¹⁵
and its surrounding area, called Hawazen attacked the Muslim armies
in dark of the early morning while they were sleeping in their tents.
Muslim armies lost a large number of their comrades and they were almost
routed by the enemy. However, God helped the Muslim army under the leadership
of Prophet Muhammad(S) and enemy was defeated. This battle is known
as the Battle of Hunayn. The Muslim armies got a large quantity of war
booty, however, the Prophet delayed its distribution hoping that the
leadership Hawazen would come to him to make peace. He waited for ten
days then distributed the booty. He gave largest amount of booty to
the leaders of defeated Makkans who had joined him in the war against
Hawazen. Each one of the Makkan was responsible for causing serious
troubles for Muhammad(S) and his followers for almost twenty years.
The news of his magnanimity and generosity spread, and finally, leaders
of enemy tribes showed up in submission. Prophet Muhammad(S) took back
the booty he had given to his old faithful followers and gave it to
the leaders of defeated tribes of Taif and Hawazen¹⁶.

Question #4. How important or central is forgiveness to the Islamic
tradition?

Forgiveness is selfishness. If one desires to be forgiven for his offenses
he must learn to forgive others. Especially, if one seeks forgiveness
from God, he should learn to forgive others for their offenses. If one
desires that God overlook his weaknesses, he should learn to overlook
weaknesses of others.

Forgiveness is important for two reasons:

1. Very importantly, for the after-life or the life hereafter. One
   forgives to seek forgiveness. Seeking forgiveness is a sign of humility
   and forgiving others is a sign of magnanimity.
2. Seeking forgiveness and forgiving others brings happiness in the
   worldly life – it’s a psychological thing. In addition, forgiving
   improves relations with people by bringing good reputation and respect.

In the ancient world tribes and families carries on blood feud for
generations because they could not forgive. Islam taught a middle path
between turning the other cheek and never ending blood feud, that is,
revenge to the extent harm done is allowed but forgiveness is preferred.
Allah said in the Qur’an:

“The recompense for an injury is an injury equal thereto
(in degree): but if a person forgives and makes reconciliation, his
reward is due from Allah: for (Allah) loves not those who do wrong.”
The Qur’an 42:40 (A. Yusuf Ali)

“But [remember that an attempt at] requiting evil may, too,
become an evil: hence whoever pardons [his foe] and makes peace, his
reward rests with God – for, verily, He does not love evildoers.”
The Qur’an 42:40 (Muhammad Asad)

Both translations of the same verse are correct. One gives more literal
meaning (Yusuf Ali) and the other gives more interpretive meaning (Muhammad
Asad). It is allowed to take revenge of an offense only to the extent
of damage done but not to be exceeded. However, there is a great probability
of exceeding the damage, thereby, the victim becomes an offender. Forgiveness
is a protection and brings great reward from Allah.

Question #5. According to the Islamic tradition, should forgiveness
be contingent upon repentance by the offender? If so, why? If not why?
Are there other conditions placed on forgiveness? (e.g., frequency and
severity of offenses)

This question addresses to the definition and understanding of the
concept of forgiveness. Forgiveness is not taking revenge nor desiring
any harm to the offender for a particular offense. Forgiveness includes
not asking God’s punishment to the offender in this life or in the life
hereafter. There could be a partial forgiveness, that is, one would
not take any revenge in this life but reserves his rights to address
to the God in the life hereafter; this is called patience. In case of
repentance by the offender, it may bring complete forgiveness for him.

The question #5 implies cases of clear-cut offense by one side against
the other but real life situations are not always as clear. Two parties
may disagree, sincerely, about the offended and the offender. In such
cases arbitration and conflict resolution may be required. Allah teaches
Muslims in the Qur’an:

“Hence, if two groups of believers fall to fighting, make
peace between them; but then, if one of the two [groups] goes on acting
wrongfully towards the other, fight against the one that acts wrongfully
until it reverts to God’s command; and if they revert, make peace
between them with justice, and deal equitably [with them]: for verily,
God loves those who act equitably!”
The Qur’an 49:9

If there is repentance, it will bring a better bond between the two
parties. However, forgiveness does not require repentance by the offender.

Question #6. Does forgiveness necessitate reconciliation? In other
words, is it possible to forgive while deciding not to reconcile with
the offender?

Reconciliation is desirable but not essential to forgiveness. If the
victim feels that the offender has serious character flaws and it is
not in his best interest to reconcile he doesn’t have to. Reconciliation
is used in the sense that the offense is forgiven and forgotten as if
it never happened, which could be in theory but not a practical concept.
We all learn from our experiences and frequently we modify. Sometimes
it is best for ones own sanity not to carry on normal relationship with
certain kind of characters but one should not totally dissociate from
Muslim brethren.

1. Dr. M. Amir Ali is the Managing Director of
   the Institute of Islamic Information & Education, P.O. Box 410129,
   Chicago, Illinois 60641-0129, U.S.A. Email: light@iiie.net
   Webpage: www.iiie.net The Institute
   of Islamic Information & Education is dedicated to educating
   American people about Islam and Muslims thereby trying to removing
   ignorance and prejudices. Tel. (773) 777-7443, Fax. (773) 777-7199
2. Arabic-English Lexicon by Edward William Lane in 8 volumes,
   reprinted by Islamic Book Center, Lahore, Pakistan., 1982. Originally
   published by William and Norgate, London, England, 1863.
3. The Hans Wehr Dictionary of Modern Written Arabic edited
   by J.M. Cowan, Spoken Language Services, Inc., Ithaca, N.Y. 14850,
   Third Edition, 1976.
4. Allah, al-lah, is the name of Supreme Being in Arabic language;
   in English, the God or in Hebrew, Eloh or Elohim. Allah is the Creator,
   the Evolver, the Shaper of everything in the universe. Muslims have
   been taught that Allah has ninety-nine Beautiful Names or Attributes.
   In this article the names Allah and God have been used as synonyms.
5. In this article all Arabic words which are not used commonly in
   English have been italicized. Also, quotes from the Qur’an, Hadith
   and other Islamic books have been italicized.
6. In this article the Qur’an translation by Muhammad Asad, titled,
   The Message of the Qur’an, Dar Al-Andalus, Gibralter, 1980.
   Other Qur’an translations consulted were by Abdullah Yusuf Ali,
   titled, The Holy Qur’an, Text, Translation and Commentary,
   Amana Corporation, Brentwood, MD 20722, 1989; and Muhammad Marmaduke
   Pickthal, titled The Glorious Qur’an. Text and Explanatory Translation,
   various publishers.
7. This is the plural of authority; sometimes called royal or imperial.
   This is not plural of number.
8. Mishkat al-Masabih translated by Fazle Karim under the title,
   AL-HADIS, Vol. 1, #339, P548, The Book House, Lahore, Pakistan.
9. AL-HADIS, op.cit. #192w, p548
10. AL-HADIS, op.cit., #193w, p.548.
11. RIYADH-US-SALEHEEN by Imam Al-Nawawi, translated by S.M.
    Madni-Abbasi, Vol.1, #45, P.43, International Islamic Publishers
    (Pvt.) Ltd., Karachi, Pakistan, 1990.
12. RIYADH-US-SALEHEEN, op.cit., #646, p.359.
13. Muhammad Husayn Haykal in The Life of Muhammad, translated
    by Isma’il Ragi A. al-Faruqi, North American Trust Publications,
    1976, p.403. (Italics added)
14. Muhammad Husayn Haykal, op.cit., p. 408. (Italics added)
15. The town of Taif is on a plateau, some 3500 feet above sea level
    and is well known for its riches, beauty and moderate climate. Taif
    is located fifty-four miles east of Makkah.
16. Safi-ur-Rahman Al-Mubarakpuri in Ar-Raheeq Al-Makhtum (The
    Sealed Nectar), translated and published by Dar-us-Salam Publications,
    Houston, TX 77043, 1996, pp. 411-416

Abortion

It makes no sense to fight over the choice of women to control their own bodies. However, women neither had choice in their own creation (or birth) nor had they the choice in the selection of their own gender. Just the way none of us had any choice in the selection of our gender, our race, our skin color, our parents, our place of birth, our mother tongue, our height, our looks, our time of birth and our intellectual level. All of the above was chosen for us for a purpose. It is our duty to find the purpose of our being brought into this world and to fulfill it.

In this life human beings have been given choices to test if we make the right choices. All choices have limitations. For example, if we agree to undergo some surgery we lose all choices once we are under anesthesia. Once we buy an air ticket and get aboard an airplane we lose our choice of destination and we have to go wherever the plane is going. Once a virgin, by her choice has entered into a sexual intercourse she has lost her choice of maintaining her virginity. Similarly, once a woman has made her choice to have sexual intercourse with a man she has surrendered her choice to her Creator of not carrying a baby and she must accept His choice. Sure, a woman must have a choice and control over her own body until she has surrendered her body to the Almighty by having sex with a man.

To have an abortion or not to have one is not the real choice. The real choice is whether or not to have sexual intercourse. Once the choice is made in favor of sexual intercourse abortion becomes murder.

“Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loves not aggressors.”

by M. Amir Ali, Ph.D.

“Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loves not aggressors.” Al-Qur’an 2:190

“And those who, when great wrong is done to them, defend themselves.” Al-Qur’an 42:39

Violence is the use of force to subdue others that may include killing. Violence may be morally legitimate in the eyes of a majority of people when killing animals and birds for self-protection or for food. However, in the religions of Jainism and some sects of Buddhism and Hinduism even killing of animals and insects is not legitimate.

At the human level, violence may be divided into three major types: (1) Violence committed by an army against another army; in this case it is called a battle or war, (2) Violence organized by the civilians against tyranny and oppression or to replace one political system with another; in this case the conflict may be called terrorism, civil war or a war of liberation or freedom, depending who is talking, and (3) Violence committed by individuals or a small group of people for personal gain or revenge; in this case it is called murder, robbery or vendetta, respectively.

Commonly, the meaning of the term Islam is given as peace and also submission. “Violence in Islam” is an oxymoron; a meaningless phrase. The contemporary Muslim world situation appears to make the question, “violence in Islam?”, a relevant one. Anti-Islam forces, such as, Christian Fundamentalists, Zionists of all colors and shades, Russians, Serbs, Hindu Fundamentalists and others love to refer to the cherry-picked Qur’an verses to point out that Islam means terrorism and violence, not peace. Unfortunately, the ignorant masses of the West have been raised since their school days in believing that Islam is terrorism and violence. In addition, the pro-Zionist media loves to please the masses through reinforcing this belief and for keeping Islam unpopular in the West in order to prevent its propagation. As the Zionists see that an increasing Muslim voting population in the West as a threat to the existence of the Israeli entity, they would rather eliminate the presence of Islam in the West, particularly, the U.S.

Since the 9-11 terror in New York, the most cited Qur’an verse is 9:5 in support of false allegation of murder of non-Muslims and forcing them to convert to Islam when they refuse. The meaning of this one verse may best be understood and appreciated when the reader has full background of the context of revelation and what the message was given as a whole. Surah (chapter) 9 has two names, At-Tauba and Al-Bara’, meaning the repentance and freedom from obligation (disavowal), respectively. Verses 1-37 of Surah 9 were revealed as a block and verses 1 to 16 make up the context of the verse 5. Let me quote the translation of all 16 verses from Zafar Ishaq Ansari’s Towards Understanding the Qur’an, Vol. 3, pp 187-195.

“(1) This is a declaration of disavowal by Allah and His Messenger (Muhammad) to those who associate others with Allah in His divinity (mushrikeen) and with whom you have made treaties. (2) You may go about freely in the land, for four months, but know well that you will not be able to frustrate Allah, and that Allah will bring disgrace upon those who deny the truth (kafireen). (3) This is a public proclamation by Allah and His Messenger (Muhammad) to all men on the day of the Great Pilgrimage (Al-Hajj Al-Akbar): Allah is free from all obligations to those who associate others with Allah in His divinity (mushrikeen); and so is His Messenger. If you repent, it shall be for your own good; but if you turn away, then know well that you will not be able to frustrate Allah. So give glad tidings of a painful chastisement to those who disbelieve (those who reject this call). (4) In exception to those who associate others with Allah in His divinity (mushrikeen) are those with whom you have made treaties and who have not violated their treaties nor have backed up anyone against you. Fulfill your treaties with them till the end of their term. Surely Allah loves the pious (muttaqeen). (5) But when the sacred months (Al-Ashhar ul-Hurum) expire, slay those who associate others with Allah in His divinity (mushrikeen) wherever you find them; seize them, and besiege them, and lie in wait for them. But if they repent and establish the Prayer (As-Salat) and pay Zakah, leave them alone. Surely Allah is All-Forgiving, Ever Merciful. (6) And if any of those who associate others with Allah in His divinity (mushrikeen) seeks asylum, grant him asylum that he may hear the Word of Allah, and then escort him to safety for they are people bereft of all understanding. (7) How can there be a covenant with those who associate others with Allah in His divinity (mushrikeen) on the part of Allah and His Messenger except those with whom you made a covenant near the Sacred Mosque (Al-Masjid Al-Haram)? Behave straight with them so long as they behave straight with you for Allah loves the God-fearing (muttaqeen). (8) How can there be any covenant with the rest who associate others with Allah in His divinity (mushrikeen) for were they to prevail against you, they will respect neither kinship nor agreement. They seek to please you with their tongues while their hearts are averse to you, and most of them are wicked (faasiqoon). (9) They have sold the revelations of Allah for a paltry price and have firmly hindered people from His path. Evil indeed is what they have done. (10) They neither have any respect for kinship nor for agreement in respect of the believers. Such are indeed transgressors (mu’tadoon). (11) But if they repent and establish Prayer (Salat) and give Zakah they are your brothers in faith. Thus do We expound our revelations to those who know (ya’lamoon). (12) But if they break their pledges after making them and attack your faith, make war on the leaders of unbelief (A’immatul Kufr) that they may desist, for they have no regard for their pledged words. (13) Will you not fight against those who broke their pledges and did all they could to drive the Messenger away and initiated hostilities against you? Do you fear them? Surely Allah has greater right that you should fear Him, if you are true believers. (14) Make war on them, Allah will chastise them through you and will humiliate them. He will grant you victory over them, and will soothe the bosoms of those who believe; (15) and will remove rage from their hearts, and will enable whomsoever He wills to repent. Allah is All-Knowing, All-Wise. (16) Do you imagine that you will be spared without being subjected to any test? Know well that Allah has not yet determined who strove hard (in His cause), and has not taken any others besides His Messenger and the believers as His trusted allies? Allah is well aware of all that you do.” The Qur’an 9:1-16.

No Compulsion or Coercion 2:256. The Qur’an verses are clear in commanding the believes that there is no coercion or compulsion in Islam to convert. The history of 14 centuries is the proof that Muslims had no systematic compulsion to convert people to Islam. One verse translation is given below:

“(256) There is no coercion or compulsion in the Deen (religion, way of life). The right way now stands clearly distinguished from the wrong. Hence he who rejects the evil ones and believes in Allah has indeed taken hold of the firm, unbreakable handle, and Allah (Whom he has held for support) is All-Hearing, All-Knowing.” The Qur’an 2:256

Muslims have honored this commandment and they have been careful in not forcing people to convert to Islam. The best examples are Spain, India, East Europe where Muslims entered with armies and conquered them yet these countries remained non-Muslim majority. On the other hand, in Sub-Sahara Africa, Indonesia and Malaysia where Islamic armies never entered, these countries became Muslim majority countries. In our time in the 21st century, no Muslim army has entered in North America or Europe yet millions of people are converting to Islam by their own will.

One of the principles of understanding the Qur’an is that a verse (ayah) should be read (a) in the context of the surrounding verses, not in isolation, (b) in the context of its revelation, which may be found in the Hadith collections, and (c) in the context of the whole Qur’an. A fourth requirement frequently presented is to see the words, terms and phrases used and as understood by the companions of the Prophet and following two generations (Salaf). It simply means reading various commentaries of the Qur’an of the classical period and finding how they understood and explained a given verse or a passage. Not knowing Arabic is not an excuse because in the 20th century a few commentaries of the Qur’an in English language have appeared and these writers have summed up the earlier commentators; some of them are Tafseer Ibn Katheer, Towards Understanding the Qur’an referred to above, Muhammad Asad and Abdullah Yusuf Ali. There are two translations and commentaries in the works, one by Dr. Irfan Ahmad Khan to be published from India and the other by Dr. Ahmad Zaki Hammad to be published from Al-Azhar University, Cairo, Egypt. Some parts of the both works have been published.

Another aspect of understanding the Qur’an verses is the time frame for application of their meaning. A verse or a passage may have special meaning for a particular time of the revelation and it does not apply after the time has passed. Or a verse or a passage may also have a generalized meaning for all times to come since its revelation.

Definitions:

Those who quote Qur’an verses with the objective of criticizing it and Islam do not meet any of the above given requirements yet they interpret verses according to their whims and fancy. These people have no objectivity but malice and prejudice. Before I explain the above verses I would like to give a few definitions of some Qur’anic terms. The spellings of the following terms may vary from one writer to another when transliterated in a European language.

MUSLIMS: Those who believe in a Messenger / Prophet of Allah and follow his teachings; accordingly, followers of all prophets since the time of Abraham were Muslims, followers of Muhammad included.

MUNAFIQ (sing.): Technically a Munafiq is a Muslim but due to the absence of real faith in Islam, Allah considers him to be a hypocrite. Qur’an has hundreds of verses about Munafiqoon or Munafiqeen (case based plu.) because they are the cause of most danger to Islam and Muslims, much more than the worst non-Muslim enemies of Islam. This is true in our time also. All those “Muslims” who are helping the enemies of Islam for waging war on Islam and Muslim societies are certainly hypocrites.

BANI ISRAEL (YAHUD): All people who followed the Prophets from Moses to the last Prophet before Jesus.

NASARA: This term is used for Christians only. Some scholars think that the term is derived from Nazareth but others think that it is derived from the Arabic word for helper.

AHL AL-KITAB: this means people of the Book, Christians and Jews both or depending upon the context, Jews only or Christians only.

MUSHRIK (sing.) Mushrikoon or Mushrikeen (case based plural): This applies particularly to the idol worshippers of Arabia who lived at the time of the Prophet. Most of them converted to Islam but a few converted to Christianity; no more Mushrikoon are living in the Arabian Peninsula. In our time Hindu, Buddhists and any other people who worship an idol god would fall under this category.

KAAFIR (sing.) Kaafiroon or Kaafireen (plu.): These are non-Muslims who rejected Islam after knowing Islam from authentic sources. See Qur’an verses 2:6-7 about them. I would like to translate the term as “Islam-rejecters” but the ignorant translate it as “infidels”. Unfortunately, ignorant translators use the term infidel for Mushrik as well as Kaafir whereas these are very different terms.

JAAHIL (sing.) Juhla or Jahiloon or Jahileen (plu.): Literally it means an ignorant person but as a Qur’anic term it means those ignorant people who are unaware of Islamic teachings and they didn’t have a chance to accept or reject Islam. Once a person rejects Islam after knowing its teachings from authentic sources, this person would be a Kaafir.

JIHAD. This term is frequently mistranslated as “holy war”. In Islam there is no such thing as holy war because all wars are filthy, however, some wars are unavoidable. The Christian term, “justifiable war” is also applied in Islam. Literally, Jihad means to strive or to struggle. For a better treatment of the topic see my article JIHAD EXPLAINED.

QITAL (HARB). Qital means a battle and Harb means war, which the terms to be used for real war and these two terms means battle and war.

WALI (sing.) Awlia’ (plu.): Commonly the term Wali is translated as “friend” that gives rise to misunderstanding about the message of the Qur’an. Depending upon the context it may mean a friend but more often it means a protector or protecting friend or an ally, which is a lot more than a simple friend.

In the above quoted passage of 9:1-16 in the verses 1,2,3,4,5,6 and 7 the term used is mushrikeen meaning this is not about any other people than the idolaters (mushrikeen) of Makkah. Another point to note is that the address is towards those who violated the peace treaty with the Prophet Muhammad. This theme repeats in all the verses up to 9:16. Naturally, Allah, in the Qur’an, is instructing the Prophet Muhammad to free himself from the peace treaty obligation, known as the Treaty of Hudaybiah; he made in the year 6 AH for a ten-year period. But the idolaters of Quraysh violated the treaty in the second year and raided a tribe who was an ally of the Prophet. The verse gives specific instruction to fight those who violated the treaty and killed allies of the Prophet. The meaning of the verse does not extend to other non-Muslims except under the exact similar conditions. Those who have never been allies of the Muslims have no treaty to violate. Islam prohibits aggression against those who have not attacked the Muslims. This point takes us to the verses 2:190-194.

In the verse 9:5 there is a mention of “Al-Ashhar ul-Hurum” meaning the months of prohibition, sometimes translated as sacred months, which are Rajab, Dhul Qe’dah, Dhul Hijjah and Muharram, the 7th, 11th, 12th and 1st months of the Arabic lunar calendar. The month of Rajab was reserved for Umrah or lesser Hajj and the other three months were considered the months for Hajj the greater pilgrimage to Makkah. During these months Arabs used to celebrate peace for the safety of the return travel to Makkah and any war or looting was considered prohibited. However, they found a back door to violate these months of safety and invented the custom of Nasi. Under this invention they could exchange a real prohibited month with another non-prohibited month and could go on looting and war and surprise the weaker travelers. Islam kept the custom of prohibited months but abrogated the custom of Nasi.

Qur’an verses 2:190-194. The translation of these verses is given below;

“(190) Fight (qaatiloo) against those who fight against you in the way of Allah, but do not transgress, for Allah does not love transgressors (mu’tadeen). (191) Kill them whenever you confront them and drive them out from where they drove you out. (For though killing is sinful) wrongful persecution is even worse than killing. Do not fight against them near the Masjid Al-Haram (in Makkah) unless they fight against you; but if they fight against you kill them, for that is the reward of such disbelievers (kafireen). (192) Then if they desist, know well that Allah is Forgiving, Most Merciful. (193) Keep on fighting against them until mischief ends and the way prescribed by Allah prevails. But if they desist, then know that hostility is only against the transgressors (Adh-Dhalimeen). (194) The sacred month for the sacred month; sanctities should be respected alike (by all concerned). Thus, if someone has attacked you, attack him just as he attacked you, and fear Allah and remain conscious that Allah is with those who guard against violating the bounds set by Him.” The Qur’an 2:190-194.

In the verses 190-191 given above it is obvious that Allah is commanding the Muslims, in the Qur’an, to fight against those who began the fight but do not do anything more than necessary to repel the attack because Allah does not like transgression, that is, going beyond one’s limits. The verse 192 puts further emphasis on driving the invaders out of your homes, your property and maybe out of your country to remove their occupation.

Verse 193 emphasizes that mischief and persecution is worse than killing, therefore, it is the responsibility of the Muslims to remove mischief and persecution and work to bring justice and equity according to the rules of Islam.

Verse 194 refers to the sacred or the months of prohibitions of war; the command is to honor the months but if the adversaries violate them the Muslims are allowed to respond in kind. Similarly, if the opponents attack, the Muslims are allowed to respond in kind but not to violate the limits or the use of excessive force. The use of excessive force is a pagan concept as the U.S. is doing in Iraq and Afghanistan.

Qur’an 5:33-34. Another verse that is frequently quoted for attacking the Qur’an is 5:33 but it should be read with 5:34. The translation is given below:

“(33) Those who wage war against Allah and His Messenger, and go about the earth spreading mischief – indeed their recompense is that they either be put to death, or be crucified, or have their hands and feet cut off from the opposite sides or be banished from the land (or imprisonment). Such shall be their degradation in this world; and a mighty chastisement lies in store for them in the World to Come (34) except for those who repent before you have overpowered them. Know well that Allah is All-Forgiving, All-Compassionate.”

These two verses were revealed in response to the treatment of one or more “Muslims” who reverted back to his/their previous religion and became terrorists and highway robbers looting trade caravans. In addition they began encouraging the enemies of the Prophet Muhammad and Muslims to attack and destroy the city-state of Madinah. Allah’s order came to fight them and subdue them followed by killing or crucifying them or cutting hands and feet from opposite sides or imprisoning them. If they submit themselves before being subdued forcefully and ask for forgiveness then forgive them. Their asking forgiveness includes their voluntary returning to Islam. Obviously, these verses are not about non-Muslims or forcing them to convert to Islam.

Such a treatment will be meted out to all apostates who combine treason with apostasy. Also, the same fate is due to highway robbers and terrorists who commit heinous crimes after peace, justice and equity has been established under Islamic rule. In the absence of Islamic rule neither peace is possible nor justice and equity but a tyranny of one kind or the other. In the contemporary Muslim world (2004 CE) there is not a single “Islamic” country having Islamic rule but there are over fifty Muslim majority countries having tyrannical rules and most of them are puppets of either the European or American powers. Naturally, there is no peace, no justice and no equity but chaos, murder, persecution, exploitation, looting of the people’s money and tyranny. These countries are ruled by the criminals supported and protected by the enemies of Islam who are rulers in Europe and America.

Qur’an 4:74-76. These verses are part of the section 4:71-76 but I will skip first three verses, as they are simple to understand. The translation is given below:

(74) Let those who seek the life of the Next World in exchange for the life of this world fight (yuqatil) in the way of Allah. We shall grant a mighty reward to whoever fights in the way of Allah, whether he is slain or comes out victorious. (75) How is it that you do not fight (la tuqatiloona) in the way of Allah and in support of the helpless – men, women and children – who pray: “Our Rabb (Cherisher, Provider), bring us out of this land and whose people are oppressors and appoint for us from Yourself a helper.” (76) Those who have faith fight (yuqatiloona) in the way of Allah, while those who disbelieve (kafaroo, reject Islam) fight in the way of Taghut (Satan, any non-God). Fight, then, against the followers of Satan (Shaytan). Surely, Satan’s strategy is weak. The Qur’an 4:74-76. [Note that the word Jihad or its derivatives have not been used in these verses. The words for fight are derived from the root qatala.]

The background of these verses is the Battle of Uhud that took place in the year 3 AH in the vicinity of Madinah. One year before the Battle of Uhud, the Makkan pagans had brought a well-equipped army of 1,000 in the with the plan of annihilating the Prophet and his followers. But the Prophet intercepted them 60 miles south of Madinah in the company of 313 companions; this was a very poorly equipped band of Muslims. The Prophet and his companions were victorious and all major leaders of the pagan Quraysh were killed and they lost 70 soldiers. The Makkans returned defeated but swore to come back to destroy the Prophet, his mission and his city-state of Madinah. In the following year, in 3 AH Makkans came back with a better equipped army of 3,000 and the Prophet was able to gather a band of only 700 and the battle took place near Madinah at the foot of Mt. Uhud. Both sides suffered heavy losses and there was no clear victory for either side. Makkans returned to Makkah without achieving their goal of annihilation of the Prophet and his mission, yet this emboldened the Makkans. This followed two years of hard persecution and torture of Muslims living outside of Madinah, whether in Makkah or in other villages where pagans ruled. Prophet Muhammad had to send intelligence and guard missions all around to find who was conspiring and who was planning another aggression against Madinah and the Muslims.

The verse 4:71-76 were revealed in the above given background and they should be understood within this context. The verse 4:71 instructs the Muslims to stay ready for defense because they may not know who and when will attack small city-state of Madinah. The verse 4:72-73 talks about the condition of hypocrites who do not want to fight because they love this worldly life more than the life of hereafter, however, they do want the war booty when victory comes. The verse 4:74 assures sincere Muslims that if they die in the battle they will surely enter paradise but if they come back victorious, that would be good for them, too. Either way whether they survive the war or die in the war, they are assured of great reward from Allah. The verse 4:75 motivates the Muslims to stand up to defeat the oppressors and tyrants who have no conscience but the greed of this world and power. The oppressed people cry for Allah’s help and it comes in the form of sincere Muslims who stand up in support of these people.

The verse 4:76 declares that sincere Muslims fight to make Allah’s rule supreme and to establish peace, justice and equity, whereas, those who fight for land, country, nationalism, patriotism, loot, murder, revenge, wealth and other worldly motives, fight for the Taghut, anyone other than Allah, that is, for the sake of the Satan. Those who fight for the sake of Satan, sometimes may appear to be winning in achieving their worldly goals but they are losers in the long term and certainly, in the life hereafter they will end up in the hell-fire.

It is obvious that Allah condemns aggression totally and condemns any war in pursuit of worldly reasons. Whereas Allah approves and motivates a war of defense and to protect the weak who are persecuted and oppressed. In this early 21st century there are hundreds of millions of Muslims who are oppressed and persecuted by the West and its agents as rulers of the Third World countries.

Qur’an 22:39-40. During the Prophet’s life in Makkah he was forbidden to respond to violent offenses against him or his followers. The command of Allah was to tie down their hands; it was total pacifism. The only thing his followers were allowed to do was to leave the town and take refuge in Habashah (Ethiopia). This restriction was lifted in Madinah when an Islamic city-state was established with its own free government under the Prophet, its own economy and volunteer defense forces. Order came in the following words in translation:

“(39) Permission [to fight] is given to those against whom war is being wrongfully waged – and, verily Allah indeed has the power to help them; (40) those who have been driven from their homes unjustly only because they said: Our Rabb (Sustainer, Cherisher) is Allah. For had it not been for Allah repelling some men by means of others, monasteries, churches, synagogues and mosques, wherein the name of Allah is oft mentioned, would assuredly been destroyed. Surely, Allah helps him who helps Allah. Lo! Allah is Strong, Almighty.” The Qur’an 22:39-40

The meanings of these two verses are simple enough not requiring any explanation.

47:4-6. These verses were revealed shortly after the verses 22:39-40 given above lifting the ban on armed resistance against the invaders and aggressors.

(4) “Therefore, when you meet those who disbelieved (kafaroo) (in the battle) smite their necks and, when you have thoroughly subdued them, then take prisoners of war and bind them firmly. After the war lays down her burdens, then you have the choice whether you show them favor or accept ransom. Thus are you commanded. If Allah wanted, He Himself could have punished them; but He adopted this way so that He may test some of you by means of others. As for those who are slain in the cause of Allah, He will never let their deeds be lost. (5) Soon He will guide them, improve their condition (6) and admit them to the paradise which He has made known to them.” The Qur’an 47: 4-6.

Aggression against the Muslim society of Madinah was already in progress, therefore, further instructions were given regarding defensive strategy. Allah instructed the Muslims to stand firm and fight hard taking prisoners only when necessary. These prisoners may be forgiven and released or accept ransom and release them. Allah promised Paradise for those who defend their faith.

Friendship or protection?

Another Qur’an verse that is used for attack on Islam is 5:51, which may be translated as:

“O you who (claim to) believe! Do not take the Jews and the Christians for your allies (or as your protectors, awlia’). They are the allies (protectors, awlia’) of each other. And among you he who takes them for allies (protectors), shall be regarded as one of them. Allah does not guide the transgressors.”

Frequently, the term wali is translated as “friend” and the meaning of the verse changes completely. When wali is translated to mean “friend” the verse appears to convey the message that Islam prohibits making friends from the Christians and the Jews. This belies the history of 13 centuries of Islam. From 638 to 1917 Muslims and Jews have been each others friends and sometimes protectors. During the period of the Inquisition in Spain, Muslims and Jews suffered together and protected each other. Whenever there were pogroms of the Jews in Europe, they fled to North African Muslim ruled countries or to the East where the Turks ruled and they found sympathy, friendship, welcome and rehabilitation. Similarly, Christians and Muslims have been living together in peace all over the Arab world, Turkey, Iran, Pakistan and other countries. One example of the Christian-Muslim harmony is that the Orthodox Church had its headquarter in Constantinople before 1453 when Muhammad II conquered it for the Ottoman Empire. Constantinople was the seat of the Orthodox Church and it remained throughout the Turkish rule and it continues to be the seat of the Orthodox Church. However, I consider the verse 5:51 a prophecy and a warning to the Muslims of the 20th century onward. European powers when they left the colonies they always gave upper hand to the non-Muslim minorities leaving Muslims weak; this was the situation in India, North Africa, Sub-Sahara Africa and other parts of the world. Arabs trusted the British that after defeat of the Turks, they will become independent but they were betrayed. Instead of independence of the Arabs, puppet monarchies and Israel were established on their lands. Betrayal and more betrayal, all around. Pakistan signed the Baghdad Pact (which was renamed as CENTO after the exit of Iraq from the treaty) and joined SEATO in the 1950s in support of the U.S. efforts against communism, allowed American bases on its land and became a nuclear target of the Soviet Union. On the contrary, the U.S. conspired with India against Pakistan. When India attacked Pakistan in 1965 and again in 1971, the U.S. betrayed and helped India for the breaking up of Pakistan. Secularism is paganism, when one trusts the secularists they experience betrayal just the way the Prophet faced betrayal of the pagans of Arabia 14 centuries ago.

The other side of the coin is with whom among non-Muslims are worthy of friendship? See the Qur’an verses 60:8-9:

“(8) Allah forbids you not those who warred not against you on account of religion (Al-Deen) and drove you not out from your homes, that you should show them kindness and deal justly with them. Lo! Allah loves the just dealers.” (9) Allah forbids you only those who warred against you on account of religion (Al-Deen) and have driven you out from your homes and helped to drive you out , that you make friends of them. Whosoever makes friends of them such are wrong- doers.”

The verses 60:8-9 were revealed in the background of the pagans of Makkah who had driven out the Prophet and his companions out and they took refuge in Madinah. Similar things were happening to many new Muslims who were being evicted by their own people on account of their new faith.

Should the Muslims trust pagans of the West? I think NOT! Pay heed to the Qur’an’s warning. Personally, I have no problem making friends, sympathizing with my neighbors and colleagues, having dinner with them, going on a picnic or camping with them. I have met a lot of very decent Christians and Jews and they are worthy of friendship and trust. The verse of the Qur’an 5:51 is not talking about friendship at a personal level but signing pacts at the national level. The experience of the Muslim countries during the last 90 years shows that the pagan secular nations of Jewish and Christian background are not worthy of trust. These nations will not miss any opportunity of betrayal for destroying Islam and Muslims.

The Toilet Paper of the West.

All Muslim puppet rulers of the West in the Muslim majority countries are actually traitors to their own people. These traitors work like toilet paper rolls or tissue paper well kept before use. Once toilet paper has been used for wiping the bottoms, it is flushed down the toilet. I have seen in Pakistan many such traitors have been flushed down the toilet; a few names are: Liaqat Ali Khan, Iskander Mirza, Gen. Ayub Khan, Gen. Yahya Khan, Gen. Ziaul Hal, Zulfiqar Ali Bhutto, Benazir Bhutto, Nawaz Shareef, Mujeebur Rahman and the next to be flushed is Gen. Pervez Musharraf. In other countries we find Shah of Iran, Saddam Hussein, Ahmad Chalabi; now waiting to be flushed down the toilet are Hamid Karzai, Iad Allawi, Ghazi Al-Yawar and a number of other puppets, dictators in the Muslim majority countries.

Conclusion. War in Islam was permitted to the Prophet Muhammad only after fifteen years of trying to live in peace against all aggression. Only when anti-Islam forces decided to totally annihilate Islam, were the Muslims permitted to fight back. The situation remains the same even in our time at the beginning of the 21st century CE. Over 50 years ago Muslims have been living as colonial subjects of the West for over two centuries. As they are coming out of the submissive posture of colonial days and desire to live according to Islamic principles, the West, led by the U.S., is trying to re-impose its hegemony over the Muslim world. The Muslims are left with no choice but fight back. The West must learn to let the Muslim world resolve her problems her own way rather than imposing her hegemony over the Muslims through puppets like Pervez Musharraf, Hosni Mubarak, Abdullah II of Jordan, Qaddafi and others.

I have discussed all the Qur’an verses about armed struggle against the enemies of Islam, but if there are any other attacks forward them to me to address them and write response. Please forward your comments and questions to amirali@ilaam.net

June 22, 2004

“Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loves not aggressors.”

by M. Amir Ali, Ph.D.

“Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loves not aggressors.” Al-Qur’an 2:190

“And those who, when great wrong is done to them, defend themselves.” Al-Qur’an 42:39

Violence is the use of force to subdue others that may include killing. Violence may be morally legitimate in the eyes of a majority of people when killing animals and birds for self-protection or for food. However, in the religions of Jainism and some sects of Buddhism and Hinduism even killing of animals and insects is not legitimate.

At the human level, violence may be divided into three major types: (1) Violence committed by an army against another army; in this case it is called a battle or war, (2) Violence organized by the civilians against tyranny and oppression or to replace one political system with another; in this case the conflict may be called terrorism, civil war or a war of liberation or freedom, depending who is talking, and (3) Violence committed by individuals or a small group of people for personal gain or revenge; in this case it is called murder, robbery or vendetta, respectively.

Commonly, the meaning of the term Islam is given as peace and also submission. “Violence in Islam” is an oxymoron; a meaningless phrase. The contemporary Muslim world situation appears to make the question, “violence in Islam?”, a relevant one. Anti-Islam forces, such as, Christian Fundamentalists, Zionists of all colors and shades, Russians, Serbs, Hindu Fundamentalists and others love to refer to the cherry-picked Qur’an verses to point out that Islam means terrorism and violence, not peace. Unfortunately, the ignorant masses of the West have been raised since their school days in believing that Islam is terrorism and violence. In addition, the pro-Zionist media loves to please the masses through reinforcing this belief and for keeping Islam unpopular in the West in order to prevent its propagation. As the Zionists see that an increasing Muslim voting population in the West as a threat to the existence of the Israeli entity, they would rather eliminate the presence of Islam in the West, particularly, the U.S.

Since the 9-11 terror in New York, the most cited Qur’an verse is 9:5 in support of false allegation of murder of non-Muslims and forcing them to convert to Islam when they refuse. The meaning of this one verse may best be understood and appreciated when the reader has full background of the context of revelation and what the message was given as a whole. Surah (chapter) 9 has two names, At-Tauba and Al-Bara’, meaning the repentance and freedom from obligation (disavowal), respectively. Verses 1-37 of Surah 9 were revealed as a block and verses 1 to 16 make up the context of the verse 5. Let me quote the translation of all 16 verses from Zafar Ishaq Ansari’s Towards Understanding the Qur’an, Vol. 3, pp 187-195.

“(1) This is a declaration of disavowal by Allah and His Messenger (Muhammad) to those who associate others with Allah in His divinity (mushrikeen) and with whom you have made treaties. (2) You may go about freely in the land, for four months, but know well that you will not be able to frustrate Allah, and that Allah will bring disgrace upon those who deny the truth (kafireen). (3) This is a public proclamation by Allah and His Messenger (Muhammad) to all men on the day of the Great Pilgrimage (Al-Hajj Al-Akbar): Allah is free from all obligations to those who associate others with Allah in His divinity (mushrikeen); and so is His Messenger. If you repent, it shall be for your own good; but if you turn away, then know well that you will not be able to frustrate Allah. So give glad tidings of a painful chastisement to those who disbelieve (those who reject this call). (4) In exception to those who associate others with Allah in His divinity (mushrikeen) are those with whom you have made treaties and who have not violated their treaties nor have backed up anyone against you. Fulfill your treaties with them till the end of their term. Surely Allah loves the pious (muttaqeen). (5) But when the sacred months (Al-Ashhar ul-Hurum) expire, slay those who associate others with Allah in His divinity (mushrikeen) wherever you find them; seize them, and besiege them, and lie in wait for them. But if they repent and establish the Prayer (As-Salat) and pay Zakah, leave them alone. Surely Allah is All-Forgiving, Ever Merciful. (6) And if any of those who associate others with Allah in His divinity (mushrikeen) seeks asylum, grant him asylum that he may hear the Word of Allah, and then escort him to safety for they are people bereft of all understanding. (7) How can there be a covenant with those who associate others with Allah in His divinity (mushrikeen) on the part of Allah and His Messenger except those with whom you made a covenant near the Sacred Mosque (Al-Masjid Al-Haram)? Behave straight with them so long as they behave straight with you for Allah loves the God-fearing (muttaqeen). (8) How can there be any covenant with the rest who associate others with Allah in His divinity (mushrikeen) for were they to prevail against you, they will respect neither kinship nor agreement. They seek to please you with their tongues while their hearts are averse to you, and most of them are wicked (faasiqoon). (9) They have sold the revelations of Allah for a paltry price and have firmly hindered people from His path. Evil indeed is what they have done. (10) They neither have any respect for kinship nor for agreement in respect of the believers. Such are indeed transgressors (mu’tadoon). (11) But if they repent and establish Prayer (Salat) and give Zakah they are your brothers in faith. Thus do We expound our revelations to those who know (ya’lamoon). (12) But if they break their pledges after making them and attack your faith, make war on the leaders of unbelief (A’immatul Kufr) that they may desist, for they have no regard for their pledged words. (13) Will you not fight against those who broke their pledges and did all they could to drive the Messenger away and initiated hostilities against you? Do you fear them? Surely Allah has greater right that you should fear Him, if you are true believers. (14) Make war on them, Allah will chastise them through you and will humiliate them. He will grant you victory over them, and will soothe the bosoms of those who believe; (15) and will remove rage from their hearts, and will enable whomsoever He wills to repent. Allah is All-Knowing, All-Wise. (16) Do you imagine that you will be spared without being subjected to any test? Know well that Allah has not yet determined who strove hard (in His cause), and has not taken any others besides His Messenger and the believers as His trusted allies? Allah is well aware of all that you do.” The Qur’an 9:1-16.

No Compulsion or Coercion 2:256. The Qur’an verses are clear in commanding the believes that there is no coercion or compulsion in Islam to convert. The history of 14 centuries is the proof that Muslims had no systematic compulsion to convert people to Islam. One verse translation is given below:

“(256) There is no coercion or compulsion in the Deen (religion, way of life). The right way now stands clearly distinguished from the wrong. Hence he who rejects the evil ones and believes in Allah has indeed taken hold of the firm, unbreakable handle, and Allah (Whom he has held for support) is All-Hearing, All-Knowing.” The Qur’an 2:256

Muslims have honored this commandment and they have been careful in not forcing people to convert to Islam. The best examples are Spain, India, East Europe where Muslims entered with armies and conquered them yet these countries remained non-Muslim majority. On the other hand, in Sub-Sahara Africa, Indonesia and Malaysia where Islamic armies never entered, these countries became Muslim majority countries. In our time in the 21st century, no Muslim army has entered in North America or Europe yet millions of people are converting to Islam by their own will.

One of the principles of understanding the Qur’an is that a verse (ayah) should be read (a) in the context of the surrounding verses, not in isolation, (b) in the context of its revelation, which may be found in the Hadith collections, and (c) in the context of the whole Qur’an. A fourth requirement frequently presented is to see the words, terms and phrases used and as understood by the companions of the Prophet and following two generations (Salaf). It simply means reading various commentaries of the Qur’an of the classical period and finding how they understood and explained a given verse or a passage. Not knowing Arabic is not an excuse because in the 20th century a few commentaries of the Qur’an in English language have appeared and these writers have summed up the earlier commentators; some of them are Tafseer Ibn Katheer, Towards Understanding the Qur’an referred to above, Muhammad Asad and Abdullah Yusuf Ali. There are two translations and commentaries in the works, one by Dr. Irfan Ahmad Khan to be published from India and the other by Dr. Ahmad Zaki Hammad to be published from Al-Azhar University, Cairo, Egypt. Some parts of the both works have been published.

Another aspect of understanding the Qur’an verses is the time frame for application of their meaning. A verse or a passage may have special meaning for a particular time of the revelation and it does not apply after the time has passed. Or a verse or a passage may also have a generalized meaning for all times to come since its revelation.

Definitions:

Those who quote Qur’an verses with the objective of criticizing it and Islam do not meet any of the above given requirements yet they interpret verses according to their whims and fancy. These people have no objectivity but malice and prejudice. Before I explain the above verses I would like to give a few definitions of some Qur’anic terms. The spellings of the following terms may vary from one writer to another when transliterated in a European language.

MUSLIMS: Those who believe in a Messenger / Prophet of Allah and follow his teachings; accordingly, followers of all prophets since the time of Abraham were Muslims, followers of Muhammad included.

MUNAFIQ (sing.): Technically a Munafiq is a Muslim but due to the absence of real faith in Islam, Allah considers him to be a hypocrite. Qur’an has hundreds of verses about Munafiqoon or Munafiqeen (case based plu.) because they are the cause of most danger to Islam and Muslims, much more than the worst non-Muslim enemies of Islam. This is true in our time also. All those “Muslims” who are helping the enemies of Islam for waging war on Islam and Muslim societies are certainly hypocrites.

BANI ISRAEL (YAHUD): All people who followed the Prophets from Moses to the last Prophet before Jesus.

NASARA: This term is used for Christians only. Some scholars think that the term is derived from Nazareth but others think that it is derived from the Arabic word for helper.

AHL AL-KITAB: this means people of the Book, Christians and Jews both or depending upon the context, Jews only or Christians only.

MUSHRIK (sing.) Mushrikoon or Mushrikeen (case based plural): This applies particularly to the idol worshippers of Arabia who lived at the time of the Prophet. Most of them converted to Islam but a few converted to Christianity; no more Mushrikoon are living in the Arabian Peninsula. In our time Hindu, Buddhists and any other people who worship an idol god would fall under this category.

KAAFIR (sing.) Kaafiroon or Kaafireen (plu.): These are non-Muslims who rejected Islam after knowing Islam from authentic sources. See Qur’an verses 2:6-7 about them. I would like to translate the term as “Islam-rejecters” but the ignorant translate it as “infidels”. Unfortunately, ignorant translators use the term infidel for Mushrik as well as Kaafir whereas these are very different terms.

JAAHIL (sing.) Juhla or Jahiloon or Jahileen (plu.): Literally it means an ignorant person but as a Qur’anic term it means those ignorant people who are unaware of Islamic teachings and they didn’t have a chance to accept or reject Islam. Once a person rejects Islam after knowing its teachings from authentic sources, this person would be a Kaafir.

JIHAD. This term is frequently mistranslated as “holy war”. In Islam there is no such thing as holy war because all wars are filthy, however, some wars are unavoidable. The Christian term, “justifiable war” is also applied in Islam. Literally, Jihad means to strive or to struggle. For a better treatment of the topic see my article JIHAD EXPLAINED.

QITAL (HARB). Qital means a battle and Harb means war, which the terms to be used for real war and these two terms means battle and war.

WALI (sing.) Awlia’ (plu.): Commonly the term Wali is translated as “friend” that gives rise to misunderstanding about the message of the Qur’an. Depending upon the context it may mean a friend but more often it means a protector or protecting friend or an ally, which is a lot more than a simple friend.

In the above quoted passage of 9:1-16 in the verses 1,2,3,4,5,6 and 7 the term used is mushrikeen meaning this is not about any other people than the idolaters (mushrikeen) of Makkah. Another point to note is that the address is towards those who violated the peace treaty with the Prophet Muhammad. This theme repeats in all the verses up to 9:16. Naturally, Allah, in the Qur’an, is instructing the Prophet Muhammad to free himself from the peace treaty obligation, known as the Treaty of Hudaybiah; he made in the year 6 AH for a ten-year period. But the idolaters of Quraysh violated the treaty in the second year and raided a tribe who was an ally of the Prophet. The verse gives specific instruction to fight those who violated the treaty and killed allies of the Prophet. The meaning of the verse does not extend to other non-Muslims except under the exact similar conditions. Those who have never been allies of the Muslims have no treaty to violate. Islam prohibits aggression against those who have not attacked the Muslims. This point takes us to the verses 2:190-194.

In the verse 9:5 there is a mention of “Al-Ashhar ul-Hurum” meaning the months of prohibition, sometimes translated as sacred months, which are Rajab, Dhul Qe’dah, Dhul Hijjah and Muharram, the 7th, 11th, 12th and 1st months of the Arabic lunar calendar. The month of Rajab was reserved for Umrah or lesser Hajj and the other three months were considered the months for Hajj the greater pilgrimage to Makkah. During these months Arabs used to celebrate peace for the safety of the return travel to Makkah and any war or looting was considered prohibited. However, they found a back door to violate these months of safety and invented the custom of Nasi. Under this invention they could exchange a real prohibited month with another non-prohibited month and could go on looting and war and surprise the weaker travelers. Islam kept the custom of prohibited months but abrogated the custom of Nasi.

Qur’an verses 2:190-194. The translation of these verses is given below;

“(190) Fight (qaatiloo) against those who fight against you in the way of Allah, but do not transgress, for Allah does not love transgressors (mu’tadeen). (191) Kill them whenever you confront them and drive them out from where they drove you out. (For though killing is sinful) wrongful persecution is even worse than killing. Do not fight against them near the Masjid Al-Haram (in Makkah) unless they fight against you; but if they fight against you kill them, for that is the reward of such disbelievers (kafireen). (192) Then if they desist, know well that Allah is Forgiving, Most Merciful. (193) Keep on fighting against them until mischief ends and the way prescribed by Allah prevails. But if they desist, then know that hostility is only against the transgressors (Adh-Dhalimeen). (194) The sacred month for the sacred month; sanctities should be respected alike (by all concerned). Thus, if someone has attacked you, attack him just as he attacked you, and fear Allah and remain conscious that Allah is with those who guard against violating the bounds set by Him.” The Qur’an 2:190-194.

In the verses 190-191 given above it is obvious that Allah is commanding the Muslims, in the Qur’an, to fight against those who began the fight but do not do anything more than necessary to repel the attack because Allah does not like transgression, that is, going beyond one’s limits. The verse 192 puts further emphasis on driving the invaders out of your homes, your property and maybe out of your country to remove their occupation.

Verse 193 emphasizes that mischief and persecution is worse than killing, therefore, it is the responsibility of the Muslims to remove mischief and persecution and work to bring justice and equity according to the rules of Islam.

Verse 194 refers to the sacred or the months of prohibitions of war; the command is to honor the months but if the adversaries violate them the Muslims are allowed to respond in kind. Similarly, if the opponents attack, the Muslims are allowed to respond in kind but not to violate the limits or the use of excessive force. The use of excessive force is a pagan concept as the U.S. is doing in Iraq and Afghanistan.

Qur’an 5:33-34. Another verse that is frequently quoted for attacking the Qur’an is 5:33 but it should be read with 5:34. The translation is given below:

“(33) Those who wage war against Allah and His Messenger, and go about the earth spreading mischief – indeed their recompense is that they either be put to death, or be crucified, or have their hands and feet cut off from the opposite sides or be banished from the land (or imprisonment). Such shall be their degradation in this world; and a mighty chastisement lies in store for them in the World to Come (34) except for those who repent before you have overpowered them. Know well that Allah is All-Forgiving, All-Compassionate.”

These two verses were revealed in response to the treatment of one or more “Muslims” who reverted back to his/their previous religion and became terrorists and highway robbers looting trade caravans. In addition they began encouraging the enemies of the Prophet Muhammad and Muslims to attack and destroy the city-state of Madinah. Allah’s order came to fight them and subdue them followed by killing or crucifying them or cutting hands and feet from opposite sides or imprisoning them. If they submit themselves before being subdued forcefully and ask for forgiveness then forgive them. Their asking forgiveness includes their voluntary returning to Islam. Obviously, these verses are not about non-Muslims or forcing them to convert to Islam.

Such a treatment will be meted out to all apostates who combine treason with apostasy. Also, the same fate is due to highway robbers and terrorists who commit heinous crimes after peace, justice and equity has been established under Islamic rule. In the absence of Islamic rule neither peace is possible nor justice and equity but a tyranny of one kind or the other. In the contemporary Muslim world (2004 CE) there is not a single “Islamic” country having Islamic rule but there are over fifty Muslim majority countries having tyrannical rules and most of them are puppets of either the European or American powers. Naturally, there is no peace, no justice and no equity but chaos, murder, persecution, exploitation, looting of the people’s money and tyranny. These countries are ruled by the criminals supported and protected by the enemies of Islam who are rulers in Europe and America.

Qur’an 4:74-76. These verses are part of the section 4:71-76 but I will skip first three verses, as they are simple to understand. The translation is given below:

(74) Let those who seek the life of the Next World in exchange for the life of this world fight (yuqatil) in the way of Allah. We shall grant a mighty reward to whoever fights in the way of Allah, whether he is slain or comes out victorious. (75) How is it that you do not fight (la tuqatiloona) in the way of Allah and in support of the helpless – men, women and children – who pray: “Our Rabb (Cherisher, Provider), bring us out of this land and whose people are oppressors and appoint for us from Yourself a helper.” (76) Those who have faith fight (yuqatiloona) in the way of Allah, while those who disbelieve (kafaroo, reject Islam) fight in the way of Taghut (Satan, any non-God). Fight, then, against the followers of Satan (Shaytan). Surely, Satan’s strategy is weak. The Qur’an 4:74-76. [Note that the word Jihad or its derivatives have not been used in these verses. The words for fight are derived from the root qatala.]

The background of these verses is the Battle of Uhud that took place in the year 3 AH in the vicinity of Madinah. One year before the Battle of Uhud, the Makkan pagans had brought a well-equipped army of 1,000 in the with the plan of annihilating the Prophet and his followers. But the Prophet intercepted them 60 miles south of Madinah in the company of 313 companions; this was a very poorly equipped band of Muslims. The Prophet and his companions were victorious and all major leaders of the pagan Quraysh were killed and they lost 70 soldiers. The Makkans returned defeated but swore to come back to destroy the Prophet, his mission and his city-state of Madinah. In the following year, in 3 AH Makkans came back with a better equipped army of 3,000 and the Prophet was able to gather a band of only 700 and the battle took place near Madinah at the foot of Mt. Uhud. Both sides suffered heavy losses and there was no clear victory for either side. Makkans returned to Makkah without achieving their goal of annihilation of the Prophet and his mission, yet this emboldened the Makkans. This followed two years of hard persecution and torture of Muslims living outside of Madinah, whether in Makkah or in other villages where pagans ruled. Prophet Muhammad had to send intelligence and guard missions all around to find who was conspiring and who was planning another aggression against Madinah and the Muslims.

The verse 4:71-76 were revealed in the above given background and they should be understood within this context. The verse 4:71 instructs the Muslims to stay ready for defense because they may not know who and when will attack small city-state of Madinah. The verse 4:72-73 talks about the condition of hypocrites who do not want to fight because they love this worldly life more than the life of hereafter, however, they do want the war booty when victory comes. The verse 4:74 assures sincere Muslims that if they die in the battle they will surely enter paradise but if they come back victorious, that would be good for them, too. Either way whether they survive the war or die in the war, they are assured of great reward from Allah. The verse 4:75 motivates the Muslims to stand up to defeat the oppressors and tyrants who have no conscience but the greed of this world and power. The oppressed people cry for Allah’s help and it comes in the form of sincere Muslims who stand up in support of these people.

The verse 4:76 declares that sincere Muslims fight to make Allah’s rule supreme and to establish peace, justice and equity, whereas, those who fight for land, country, nationalism, patriotism, loot, murder, revenge, wealth and other worldly motives, fight for the Taghut, anyone other than Allah, that is, for the sake of the Satan. Those who fight for the sake of Satan, sometimes may appear to be winning in achieving their worldly goals but they are losers in the long term and certainly, in the life hereafter they will end up in the hell-fire.

It is obvious that Allah condemns aggression totally and condemns any war in pursuit of worldly reasons. Whereas Allah approves and motivates a war of defense and to protect the weak who are persecuted and oppressed. In this early 21st century there are hundreds of millions of Muslims who are oppressed and persecuted by the West and its agents as rulers of the Third World countries.

Qur’an 22:39-40. During the Prophet’s life in Makkah he was forbidden to respond to violent offenses against him or his followers. The command of Allah was to tie down their hands; it was total pacifism. The only thing his followers were allowed to do was to leave the town and take refuge in Habashah (Ethiopia). This restriction was lifted in Madinah when an Islamic city-state was established with its own free government under the Prophet, its own economy and volunteer defense forces. Order came in the following words in translation:

“(39) Permission [to fight] is given to those against whom war is being wrongfully waged – and, verily Allah indeed has the power to help them; (40) those who have been driven from their homes unjustly only because they said: Our Rabb (Sustainer, Cherisher) is Allah. For had it not been for Allah repelling some men by means of others, monasteries, churches, synagogues and mosques, wherein the name of Allah is oft mentioned, would assuredly been destroyed. Surely, Allah helps him who helps Allah. Lo! Allah is Strong, Almighty.” The Qur’an 22:39-40

The meanings of these two verses are simple enough not requiring any explanation.

47:4-6. These verses were revealed shortly after the verses 22:39-40 given above lifting the ban on armed resistance against the invaders and aggressors.

(4) “Therefore, when you meet those who disbelieved (kafaroo) (in the battle) smite their necks and, when you have thoroughly subdued them, then take prisoners of war and bind them firmly. After the war lays down her burdens, then you have the choice whether you show them favor or accept ransom. Thus are you commanded. If Allah wanted, He Himself could have punished them; but He adopted this way so that He may test some of you by means of others. As for those who are slain in the cause of Allah, He will never let their deeds be lost. (5) Soon He will guide them, improve their condition (6) and admit them to the paradise which He has made known to them.” The Qur’an 47: 4-6.

Aggression against the Muslim society of Madinah was already in progress, therefore, further instructions were given regarding defensive strategy. Allah instructed the Muslims to stand firm and fight hard taking prisoners only when necessary. These prisoners may be forgiven and released or accept ransom and release them. Allah promised Paradise for those who defend their faith.

Friendship or protection?

Another Qur’an verse that is used for attack on Islam is 5:51, which may be translated as:

“O you who (claim to) believe! Do not take the Jews and the Christians for your allies (or as your protectors, awlia’). They are the allies (protectors, awlia’) of each other. And among you he who takes them for allies (protectors), shall be regarded as one of them. Allah does not guide the transgressors.”

Frequently, the term wali is translated as “friend” and the meaning of the verse changes completely. When wali is translated to mean “friend” the verse appears to convey the message that Islam prohibits making friends from the Christians and the Jews. This belies the history of 13 centuries of Islam. From 638 to 1917 Muslims and Jews have been each others friends and sometimes protectors. During the period of the Inquisition in Spain, Muslims and Jews suffered together and protected each other. Whenever there were pogroms of the Jews in Europe, they fled to North African Muslim ruled countries or to the East where the Turks ruled and they found sympathy, friendship, welcome and rehabilitation. Similarly, Christians and Muslims have been living together in peace all over the Arab world, Turkey, Iran, Pakistan and other countries. One example of the Christian-Muslim harmony is that the Orthodox Church had its headquarter in Constantinople before 1453 when Muhammad II conquered it for the Ottoman Empire. Constantinople was the seat of the Orthodox Church and it remained throughout the Turkish rule and it continues to be the seat of the Orthodox Church. However, I consider the verse 5:51 a prophecy and a warning to the Muslims of the 20th century onward. European powers when they left the colonies they always gave upper hand to the non-Muslim minorities leaving Muslims weak; this was the situation in India, North Africa, Sub-Sahara Africa and other parts of the world. Arabs trusted the British that after defeat of the Turks, they will become independent but they were betrayed. Instead of independence of the Arabs, puppet monarchies and Israel were established on their lands. Betrayal and more betrayal, all around. Pakistan signed the Baghdad Pact (which was renamed as CENTO after the exit of Iraq from the treaty) and joined SEATO in the 1950s in support of the U.S. efforts against communism, allowed American bases on its land and became a nuclear target of the Soviet Union. On the contrary, the U.S. conspired with India against Pakistan. When India attacked Pakistan in 1965 and again in 1971, the U.S. betrayed and helped India for the breaking up of Pakistan. Secularism is paganism, when one trusts the secularists they experience betrayal just the way the Prophet faced betrayal of the pagans of Arabia 14 centuries ago.

The other side of the coin is with whom among non-Muslims are worthy of friendship? See the Qur’an verses 60:8-9:

“(8) Allah forbids you not those who warred not against you on account of religion (Al-Deen) and drove you not out from your homes, that you should show them kindness and deal justly with them. Lo! Allah loves the just dealers.” (9) Allah forbids you only those who warred against you on account of religion (Al-Deen) and have driven you out from your homes and helped to drive you out , that you make friends of them. Whosoever makes friends of them such are wrong- doers.”

The verses 60:8-9 were revealed in the background of the pagans of Makkah who had driven out the Prophet and his companions out and they took refuge in Madinah. Similar things were happening to many new Muslims who were being evicted by their own people on account of their new faith.

Should the Muslims trust pagans of the West? I think NOT! Pay heed to the Qur’an’s warning. Personally, I have no problem making friends, sympathizing with my neighbors and colleagues, having dinner with them, going on a picnic or camping with them. I have met a lot of very decent Christians and Jews and they are worthy of friendship and trust. The verse of the Qur’an 5:51 is not talking about friendship at a personal level but signing pacts at the national level. The experience of the Muslim countries during the last 90 years shows that the pagan secular nations of Jewish and Christian background are not worthy of trust. These nations will not miss any opportunity of betrayal for destroying Islam and Muslims.

The Toilet Paper of the West.

All Muslim puppet rulers of the West in the Muslim majority countries are actually traitors to their own people. These traitors work like toilet paper rolls or tissue paper well kept before use. Once toilet paper has been used for wiping the bottoms, it is flushed down the toilet. I have seen in Pakistan many such traitors have been flushed down the toilet; a few names are: Liaqat Ali Khan, Iskander Mirza, Gen. Ayub Khan, Gen. Yahya Khan, Gen. Ziaul Hal, Zulfiqar Ali Bhutto, Benazir Bhutto, Nawaz Shareef, Mujeebur Rahman and the next to be flushed is Gen. Pervez Musharraf. In other countries we find Shah of Iran, Saddam Hussein, Ahmad Chalabi; now waiting to be flushed down the toilet are Hamid Karzai, Iad Allawi, Ghazi Al-Yawar and a number of other puppets, dictators in the Muslim majority countries.

Conclusion. War in Islam was permitted to the Prophet Muhammad only after fifteen years of trying to live in peace against all aggression. Only when anti-Islam forces decided to totally annihilate Islam, were the Muslims permitted to fight back. The situation remains the same even in our time at the beginning of the 21st century CE. Over 50 years ago Muslims have been living as colonial subjects of the West for over two centuries. As they are coming out of the submissive posture of colonial days and desire to live according to Islamic principles, the West, led by the U.S., is trying to re-impose its hegemony over the Muslim world. The Muslims are left with no choice but fight back. The West must learn to let the Muslim world resolve her problems her own way rather than imposing her hegemony over the Muslims through puppets like Pervez Musharraf, Hosni Mubarak, Abdullah II of Jordan, Qaddafi and others.

I have discussed all the Qur’an verses about armed struggle against the enemies of Islam, but if there are any other attacks forward them to me to address them and write response. Please forward your comments and questions to amirali@ilaam.net

June 22, 2004

Fatwa, like other borrowed Arabic terms, carries an assumed meaning, is draped in mystery, and leads to misunderstanding.

by Dr. Maher Hathout

Fatwa has entered the media’s vocabulary. Fatwa, like other borrowed
Arabic terms, (e.g., intifada, jihad, madrasa, sharia) carries an assumed
meaning, is draped in mystery, and leads to misunderstanding. Linguistically,
fatwa means “an answer to a question” – the question may
be rhetorical or actual. The answer represents only the opinion of the
person who offered it. In Islamic jurisprudence, fatwa means the opinion
of a scholar based on that scholar’s understanding and interpretation
of the intent of the sources of Islam, that scholar’s knowledge of the
subject in question, and the social milieu that produced the issue or
question. The scholar’s answer or fatwa is not a binding rule; rather,
it is a recommendation. The answer (fatwa) may be opposed, criticized,
accepted, or rejected. In addition, the answer (fatwa) may itself become
the subject of debate or questions.

In an egalitarian system such as Islam, a fatwa gains acceptance based
on the integrity of the person who offered the fatwa (in Arabic, a mufti),
that person’s knowledge of Islamic sources as well as knowledge of the
issue and of the social context that raised the issue. Any of the aforementioned
prerequisites may be challenged and the answer (fatwa) is an opinion and
that opinion may be incorrect. To consider a fatwa issued by anyone as
binding on all Muslims is a dangerous contemporary trend that merely stifles
Islam’s rich history of debate and dissent. Moreover, it would allow individuals
to claim authority over others by virtue of their supposed knowledge of
God’s will. The purpose of a fatwa is to offer an opinion, not to silence
discourse.

Devout Muslims don’t pay or receive interest. So how can their financial system work?

by Jerry Useem – Fortune

June 10, 2002

There’s nothing in Osman Abdullah’s bearing to suggest an Islamic fundamentalist. He’s a businessman, sober in dress and political outlook. Ask him about America, and he’ll talk fondly of his time at the University of Wisconsin, where he earned his MBA. But when it comes to his banking habits – and the Quran’s ban on giving or receiving interest – Abdullah turns deadly serious. “Allah gave us very clear instructions: Don’t make money on money,” he says. The words from Chapter 2, Verse 278 of the Quran are, in fact, quite specific: “O you who believe! Have fear of Allah and give up what remains of what is due to you of usury…. If you do not, then take notice of war from Allah and His Messenger.” “If I break that,” says Abdullah, “I’m dead sure that I’m going to get very bad results in the hereafter. I believe it as I believe in talking to you now.”

We are talking, just now, outside Shamil Bank in the tiny Persian Gulf state of Bahrain. It’s the bank where Abdullah keeps his money, and, except for the tellers’ untrimmed beards and the section for ladies’ banking, it looks much like any other: customers standing in line, an ATM machine, a hum of efficiency.

But Shamil is not like any other bank. For starters, Abdullah’s savings account isn’t really a savings account at all, but something called a mudarabah account: Instead of earning fixed interest, his savings are invested directly in a range of ventures, such as construction projects and real estate. “In Islam, money has to work,” Abdullah explains. “If it works, we have to share the profits. If it doesn’t, you don’t owe me anything else.” That means his nest egg could shrink if enough of those ventures fail. But, he says, “I’m willing to take the risks.”

So, it turns out, are an increasing number of Muslims. At a time when the words “Islam” and “finance” are more likely to conjure the association “terrorist money laundering,” the Muslim world has quietly embarked on a very different sort of jihad: building a financial system where interest – a phenomenon as old as money itself – does not exist.

Spread across the Middle East and beyond are more than 200 Islamic financial institutions: banks, mutual funds, mortgage companies, insurance companies – in short, an entire parallel economy in which Allah, not Alan Greenspan, has the final say. Industry growth has averaged 10% to 15% a year. Sniffing opportunity, conventional banks like Citibank and HSBC have opened Islamic “windows” in the Gulf. And while the industry’s market share is still modest – about 10% in Bahrain – its very existence challenges the modern assumption that global capitalism flattens all before it.

Which leaves just one question: How on earth can it work?

This spring, Shamil Bank helped Abdullah buy a car through a transaction known as murabaha, which is more distinct from mudarabah in function than in spelling. In a deal you’ll never see from GMAC, Abdullah identified the Toyota Corolla he wanted, then asked the bank to buy it from the dealer for roughly 3,600 dinar (about $9,500). At the same time he agreed to buy the car from Shamil for 4,000 dinar, to be paid in monthly installments over three years. The two sales were executed almost simultaneously, but because Shamil Bank took possession of the car for a brief period of time, everything was kosher. Or rather, halal.

The result looked a lot like interest, and some argue that murabaha is simply a thinly veiled version of it; the markup Shamil charges is very close to the prevailing interest rate. But bank officials argue that God is in the details. For example, any late fees Shamil collects must be donated to charity, and the bank cannot penalize a borrower who is genuinely broke.

Mortgages, meanwhile, are out of the question for Abdullah. That’s why a house he’s building in his native Sudan sits unfinished near the Nile River. “I started it four years ago,” he says. “Sometimes I stop the construction until I collect enough money.”

Given the inconveniences, you might ask: What’s the point? Can earning a little interest really be such a big deal? Bahrain’s most eminent Islamic scholar provided some answers.

I found Shaykh Nizam Yaquby at the back of his family’s store in Bahrain’s humming market – a diminutive, robed figure partly obscured by the piles of papers and books on his desk. They include both the hadiths, or sayings of the Prophet, and Inside Secrets to Venture Capital, which more or less capture Yaquby’s eclectic background. He is trained in both economics (at McGill University in Canada) and in Islamic sharia law (in Saudi Arabia, India, and Morocco). During its heyday many centuries ago, sharia was the world’s most vibrant body of commercial law, its contracts recognized from the Arabian peninsula to the Iberian peninsula. Then it fell into a long decline, which Yaquby and other Islamic scholars are doing their best to reverse.

As a member of Shamil Bank’s five-member sharia board, Yaquby issues fatwas, or opinions, on which transactions are Islamically acceptable and which are forbidden. On the day of my visit he was dispensing advice to a steady stream of callers. Was it sinful, a 15-year-old boy wanted to know, to continue living in his father’s house while his father was receiving interest?

“There is a hadith: ‘The body that is nourished from nonpure sources is bound to go to hellfire,’ ” Yaquby declared with a somewhat incongruous grin. But his advice to the boy was milder. “My answer to him was that he should advise his father politely and gently. However, the boy was not committing any sin, because his father is responsible in the sight of Allah.”

Just how serious a sin is paying or receiving interest? Yaquby noted that Christianity and Judaism got over their hangups about it sometime during the Middle Ages. (The Old Testament offers several stern warnings about interest.) But Islam never really budged. Back in the days of Mohammed, the reasons for deploring interest were pretty self-evident. Loan-sharking was rampant, and failure to repay a loan could mean slavery. By outlawing interest, Islam advocated an economy based on risk-sharing, fair dealing, and equity – in both the financial and social-justice senses of the word.

Islamic scholars believe this system is superior on several counts. It leads to more prudent lending, they say, by encouraging financiers to invest directly in an entrepreneur’s ventures. (“A financial system without interest is more interested,” says Shaykh Yusuf DeLorenzo, a Virginia-based Islamic scholar.) If adopted fully, say the scholars, interest-free finance would also prevent future Enrons and Argentinas. “One reason for prohibiting interest is to keep everybody spending according to his limit,” says Yaquby. “This consumerism society was only created because of the banking system, because it encourages ‘buy today, pay tomorrow.’ You also have poor economies in debt to rich ones. This is because of borrowing and lending with interest. So this is creating big economic chaos in the world.”

Fourteen centuries after these principles were laid down, their application can be a tricky matter. Needless to say, ancient texts are mute on such matters as derivatives and stock options, meaning scholars like Yaquby must extrapolate. Currency hedging, for instance, is prohibited on the basis of gharar, a principle that says you shouldn’t profit from another’s uncertainty. Futures contracts? Not allowed, since Mohammed said not to buy “fish in the sea” or dates that are still on the tree. Day trading? Too much like gambling. Credit cards? Not cool, though debit cards are.

Bonds? Well, that’s where the disagreements start. Malaysian scholars have approved the issuance of specially designed “Islamic bonds.” But Middle Eastern scholars, who take a harder line than their Far Eastern counterparts, have roundly criticized them. “Playing semantics with God is very dangerous,” warns Yaquby. “Calling fornication ‘making love’ doesn’t make it any different.”

Everybody can agree on one matter, though: It’s okay to buy and sell stocks, since stocks represent real assets. And now they can be traded safely using the Dow Jones Islamic index.

Launched in 1999 with the help of Yaquby, the index offers a prescreened universe of stocks for the devout stock picker. One screen removes companies that make more than 5% of their revenues from sinful businesses. That expels such notables as Vivendi (alcohol), Citigroup (interest), Marriott (pork served in hotel restaurants), and FORTUNE’s parent company, AOL Time Warner (unwholesome music and entertainment). A second screen eliminates companies with too much debt, the cutoff being a debt-to-market-capitalization ratio of 33%. A third screen applies the same standard to a company’s cash and interest-bearing securities, while a fourth makes sure that accounts receivable don’t exceed 45% of assets. “Islamic investing is low-debt, nonfinancial, social-ethical investing,” explains Rushdi Siddiqui, who manages the index at Dow Jones.

Of the 5,200 stocks in the Dow Jones global index, 1,400 make the cut – yet even those may not be entirely pure. If a company makes, say, 2% of its money from selling pork rinds, an investor must give away 2% of his dividends to charity, a process known as “portfolio purification.” Then, too, he should urge management to exit the pork-rind business.

So what does a typical Islamic portfolio look like? Actually, a lot like the Nasdaq 100, since technology companies tend to carry acceptable levels of debt. That made for a rough 2001, as favorites like Microsoft and Intel sputtered. But demand for Islamic mutual funds is booming. There are now more than 100 funds worldwide, including three based in the U.S., while a clutch of Internet companies position themselves as the Muslim E*Trade (iHilal.com), the Muslim Morningstar (Failaka.com), and the Muslim Yahoo Finance (IslamiQ). The latter offers members a feature called “Ask the Scholars.”

All of which raises another question: How high a price must investors pay for following the rules? “Some people say you have to apply the COBM – the Cost of Being Muslim,” says Yaquby. But he and others insist that no such tradeoff exists. Obey God’s rules, in other words, and your portfolio will prosper.

It is an argument that holds great appeal in the Arab world, where moral decay is frequently blamed for the region’s millennium-long material decline. Nostalgia for the lost golden era of Muslim power has been a strong impetus for Islamic banking. “The Islamic economy covered half the world,” says Jamil Jaroudi, Shamil Bank’s head of investment banking. “How do you think Islam reached Indonesia and Malaysia? It was through traders, not jihad.” Indeed, Mohammed himself was a trader who early in his life led a caravan from Mecca to Syria.

The golden era gave way to a period of colonial domination in which Western-style banking was imposed on much of the Islamic world – a source of resentment to this day. (Individual Muslims handled this dilemma differently. Some opened interest-bearing accounts under the principle of darura, or overriding necessity. Others opened accounts but refused the interest. Still others opted for their mattresses.) It was mostly that resentment that gave rise, in the 1940s, to the quasi-academic field known as Islamic economics.

As an attempt to build a “third way” independent of capitalism and communism, Islamic economics was never long on scientific rigor; one contemporary academic calls it “bad moral philosophy with a little Keynes thrown in.” But it produced a voluminous critique of Western capitalism and its attendant evils, notably speculation, consumerism, volatility, inequality, “unnecessary” products, large corporations, and of course usury. Whereas conventional economics was built on Adam Smith’s notion of harnessing human nature (“Every man working for his own selfish interest will be led by an invisible hand to promote the public good”), Islamic economics proposed to reform human nature. “The intended effect,” the University of Southern California economist Timur Kuran has written, “is to transform selfish and acquisitive Homo economicus into a paragon of virtue, Homo Islamicus.”

For decades this vision remained just that – a vision. It was the oil boom of the 1970s that turned it into a movement. In 1973, flush with petrodollars and keen to reassert their Islamic identity, Muslim nations formed the Islamic Development Bank, a sort of interest-free version of the World Bank. Two years later the first Islamic retail bank began accepting deposits in Dubai.

Not everyone welcomed the phenomenon. While Malaysia promoted Islamic banks as a constructive outlet for religious fervor, Saudi Arabia would not allow them, lest they imply that the kingdom’s existing banks were un-Islamic. (The Saudi royal family, not incidentally, subsists largely on income from conventional investments.) The government finally allowed one to open in 1987, though the word “Islam” was nowhere in its name. At the radical end of the spectrum, Iran, Pakistan, and Sudan officially Islamicized their entire banking systems – in theory anyway. In practice, their fundamentalist clerics had little interest in economics – the Ayatollah Khomeini famously scoffed that the Islamic revolution was not about “the price of watermelons” – and settled for changes that were mostly cosmetic.

Elsewhere, scandal threatened to capsize the whole enterprise. The 1989 collapse of several nominally Islamic investment houses in Egypt led to disclosures about some very un-Islamic practices, such as fraud. And last year’s failure of a Turkish Islamic bank, Ihlas Finans, panicked depositors at Turkey’s other Muslim banks.

But in banking centers like Kuwait, Dubai, and especially Bahrain, which is known for its strict regulatory oversight, Islamic banking is serious business. A respected group known by the acronym AAOIFI (Accounting and Auditing Organization for Islamic Financial Institutions) has codified sharia rulings into a set of industry standards. The early zealots have given way to more pragmatic professionals. Even the sharia scholars – once recruited from the local mosque and barely fluent in English, much less financial statements – now come toting advanced degrees in economics. “In the last five years,” says Shamil Bank’s Jaroudi, “the industry has accomplished more than it did in its first 20.”

Now it is making inroads in the U.S., home to seven million Muslim-Americans. Here the most pressing issue is home ownership. Since buying a house usually requires a mortgage, many Muslims end up renting their whole lives, thus missing out on a crucial component of the American dream. Azmat Siddiqi was one of them. A manager at Applied Materials who immigrated from Pakistan 22 years ago, he hoped to circumvent the problem by making an all-cash purchase. After years of saving, he, his wife, and their two daughters finally had enough for their dream property: a $1.3 million plot of land facing the mountains in Saratoga, Calif. But then Siddiqi’s stock holdings plummeted, leaving him $275,000 short. “I thought, ‘By golly, should we let go of it?’ ” he says. “I looked at the Quran for guidance.”

He also looked on the Web, where he discovered a Pasadena-based company called Lariba, which offers a lease-to-own arrangement for Muslim homebuyers. Lariba bought the property in partnership with Siddiqi, who agreed to pay rent to Lariba while buying out its $275,000 ownership share over ten years. Unlike interest, the rental price could fluctuate as market conditions changed. “There was a very high premium,” says Siddiqi, 45. “But to me this was like a godsend opportunity to achieve my real estate objective and not incur the negatives of interest.”

Lariba is still tiny in relative terms; it closes 15 to 30 mortgages a month. But it recently struck a deal with Freddie Mac that could vastly increase its volume. “We are like ants among the giants,” says Lariba’s founder, Dr. Yahia Abdul-Rahman. “Insha’allah, we will catch up.” Meanwhile, HSBC has begun offering Islamic mortgages in the New York City area.

Despite growing acceptance of Islamic banking, supporters concede that it has a long way to go. The basic problem, they say, is that Homo Islamicus keeps acting a lot like Homo economicus. Take the idea of profit-and-loss sharing. For the concept to work, a bank must know how much profit, or loss, there is to share. Yet in countries with widespread use of double bookkeeping – one for the tax collector, one for the safe – business owners can easily understate profits or overstate losses. “If someone is using [an Islamic bank], it doesn’t mean that he is guaranteed to be moral,” says Saiful Azhar Rosly, an economics professor at the International Islamic University in Malaysia. “Good Muslims are still tempted by the devil.”

Another problem is that profit-and-loss sharing tends to attract entrepreneurs with dimmer prospects, who are looking to share losses in the event of failure. Entrepreneurs with the best prospects are more likely to seek out fixed-interest financing to maximize the returns on their presumed success. The “adverse selection” problem saddles Islamic banks with bad risks.

Perhaps not surprisingly, then, profit-and-loss sharing deals constitute only 15% of Shamil Bank’s transactions, while the murabaha double-sale, considered the most gimmicky of techniques, accounts for more than 30%. “We are very careful because [profit-and-loss sharing deals] are very risky,” acknowledges Shamil’s CEO, Dr. Said Al-Martan. “You have to be involved in the company, which is not easy in this part of the world. It’s much easier to do leasing or murabaha.”

Such admissions have left the industry open to charges that it has opted for pragmatism over purity – something Islamic hard-liners have pounced on. “And so the core Islamic concepts sit neutered, no longer a different paradigm but instead just another member of the product range,” writes one firebrand on the Website islamic-finance.com. “What a humiliation this is for a great body of law.” Another writer is even more strident: “The ‘Islamic Bank’ is a Trojan horse which has been infiltrated into Dar al-Islam…. [It] is a totally crypto-usurious institution and like all other usurious institutions must be rejected and fought.”

When I read some of these passages to Yaquby, he smiled patiently. “These are very sincere people, but they are not realistic people,” he said. “Of course we would like Islamic banking to have more activities with benefit to society, and also to have more courage in sharing risk. But if you’re saying that until we reach this ideal state, we should do nothing, this is where we object. Because until then, me and you have to do banking. We have to purchase our homes. We have to invest our wealth.”

These days, Islamic banking faces another challenge: the lingering suspicion that it is connected to terrorism. So far, there is little evidence that its activities are any more suspect than those of conventional Arab banks. (The U.S. government’s list of terrorist organizations includes one small Islamic bank, Al-Aqsa Al-Islami in the West Bank.) Islamic finance has always had more to do with conservative, devout Islam than radical, political Islam. Nonetheless, Sept. 11 has put the industry on the defensive, with some depositors withdrawing money for fear it would get caught in an anti-terrorism dragnet. “A lot of investors were frightened, to be honest,” says Atif Abdulmalik, CEO of First Islamic Investment Bank in Bahrain. ” ‘Collateral damage,’ I call it.”

Even if those fears prove unfounded, there’s the question of how Islamic finance fits into the broader issues raised by Sept. 11. Could it reduce the Muslim world’s isolation by serving as an intermediary between pure belief and pure capitalism? Or will its litany of rules merely build the walls higher? Should it be seen as an innovative force? Or a reactionary one?

Among the optimists is Frank Vogel, a Harvard Law School professor who helps organize the university’s annual conference on Islamic finance and has co-written a book on the topic. “It’s very much in our interest that it succeed,” he told me, “yet I’m afraid that we’re going to be against it, that we’re going to make all these snotty remarks. Time is running out for healthy, happy experiments like this. The radicalization, the desire to make yourself as ugly to the West as you can – that rage isn’t only at us, it’s at the secular forces in their own societies. We need Islamicization, because they’re not going to stop being Muslims overnight.”

Oddly, Vogel’s co-author, Harvard Business School finance professor Samuel Hayes III, gave me a different slant. In his view, literalist interpretations of the Quran threaten to choke off Muslim participation in the global economy. “Prophet Mohammed’s teachings take very practical account of commerce in the seventh century,” says Hayes. “It’s not up to me to say, but if he were living today, I think he would find some accommodation. [Otherwise], there’s no way a business can operate competitively.”

In the end, even Islamic scholars concede that Hayes might have a point. “Once you face reality,” Yaquby said shortly before I left his store, “it’s not possible to isolate yourself from the whole economic system of the world.”

Extracted 09/18/02 from Fortune

A historical view of polygamy and Islam’s position

by Mary Ali

Polygamy has been practiced by mankind for thousands of years. Many of the ancient Israelites were polygamous, some having hundreds of wives. King Solomon(S) is said to have had seven hundred wives and three hundred concubines. David(S) (Dawood) had ninety-nine and Jacob(S) (Yaqub) had four. Advice given by some Jewish wise men state that no man should marry more than four wives.

No early society put any restrictions on the number of wives or put any conditions about how they were to be treated. Jesus was not known to have spoken against polygamy. As recent as the 17th century, polygamy was practiced and accepted by the Christian Church. The Mormons (Church of Jesus Christ of the Latter Day Saints) have allowed and practiced polygamy in the United States.

Monogamy was introduced into Christianity at the time of Paul when many revisions took place in Christianity. This was done in order for the church to conform to the Greco-Roman culture where men were monogamous but owned many slaves who were free for them to use: in other word, unrestricted polygamy.

Early Christians invented ideas that women were “full of sin” and man was better off to “never marry.” Since this would be the end of mankind, these same people compromised and said “marry only one.”

Many times in the American society when relations are strained, the husband simply deserts his wife. Then he cohabits with a prostitute or other immoral woman without marriage.

Actually there are three kinds of polygamy practiced in Western societies: (1) serial polygamy, that is, marriage, divorce, marriage, divorce and so on any number of times; (2) a man married to one woman but having and supporting one or more mistresses; (3) an unmarried man having a number of mistresses. Islam condones but discourages the first and forbids the other two.

Wars cause the number of women to greatly exceed the number of men. In a monogamous society these women, left without husbands or support, resort to prostitution, illicit relationships with married men resulting in illegitimate children with no responsibility on the part of the father, or lonely spinsterhood or widowhood.

Some Western men take the position that monogamy protects the rights of women. But are these men really concerned about the rights of women? The society has many practices that exploit and suppress women, leading to women’s liberation movements from the suffragettes of the early twentieth century to the feminists of today.

The truth of the matter is that monogamy protects men, allowing them to “play around” without responsibility. Easy birth control and easy legal abortion has opened the door of illicit sex to women and she has been lured into the so-called sexual revolution. But she is still the one who suffers the trauma of abortion and the side effects of birth control methods.

Taking aside the plagues of venereal disease, herpes and AIDS, the male continues to enjoy himself free of worry. Men are the ones protected by monogamy while women continue to be victims of men’s desires. Polygamy is very much opposed by the male dominated society because it would force men to face up to responsibility and fidelity. It would force them to take responsibility for their polygamous inclinations and would protect and provide for women and children.

Among all the polygamous societies in history there were none that limited the number of wives. All of the relationships were unrestricted. In Islam, the regulations concerning polygamy limit the number of wives a man can have while making him responsible for all of the women involved.

“If you fear that you will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; but if you fear that you shall not be able to deal justly with them, then only one or one that your right hands possess. That will be more suitable, to prevent you from doing injustice.” (Qur’an 4:3)

This verse from the Qur’an allows a man to marry more than one woman but only if he can deal justly with them. Another verse says that a person is unable to deal justly between wives, thus giving permission but discouraging it.

“You will never be able to deal justly between wives however much you desire (to do so). But (if you have more than one wife) do not turn altogether away (from one), leaving her as in suspense…” (Qur’an 4:129)

While the provision for polygamy makes the social system flexible enough to deal with all kinds of conditions, it is not necessarily recommended or preferred by Islam. Taking the example of the Prophet Muhammad(S) is instructive. He was married to one woman, Khadijah, for twenty-five years. It was only after her death when he had reached the age of fifty that he entered into other marriages to promote friendships, create alliances or to be an example of some lesson to the community; also to show the Muslims how to treat their spouses under different conditions of life.

The Prophet(S) was given inspiration from Allah about how to deal with multiple marriages and the difficulties encountered therein. It is not an easy matter for a man to handle two wives, two families, and two households and still be just between the two. No man of reasonable intelligence would enter into this situation without a great deal of thought and very compelling reasons (other than sexual).

Some people have said that the first wife must agree to the second marriage. Others have said that the couple can put it into the marriage contract that the man will not marry a second wife. First of all, neither the Qur’an not Hadith state that the first wife need be consulted at all concerning a second marriage let alone gain her approval. Consideration and compassion on the part of the man for his first wife should prompt him to discuss the matter with her but he is not required to do so or to gain her approval. Secondly, the Qur’an has explicitly given permission for a man to marry “two or three or four”. No one has the authority to make a contract forbidding something that has been granted by Allah.

The bottom line in the marriage relationship is good morality and happiness, creating a just and cohesive society where the needs of men and women are well taken care of. The present Western society, which permits free sex between consenting adults, has given rise to an abundance of irresponsible sexual relationships, an abundance of “fatherless” children, many unmarried teenage mothers; all becoming a burden on the country’s welfare system. In part, such an undesirable welfare burden has given rise to bloated budget deficits which even an economically powerful country like the United States cannot accommodate. Bloated budget deficits have become a political football which is affecting the political system of the United States.

In short, we find that artificially created monogamy has become a factor in ruining the family structure, and the social, economic and political systems of the country.

It must be a prophet, and indeed, it was Prophet Muhammad(S) who directed Muslims to get married or observe patience until one gets married. ‘Abdullah b. Mas’ud reported Allah’s Messenger(S) as saying,

“Young man, those of you who can support a wife should marry, for it keeps you from looking at strange women and preserves you from immorality; but those who cannot should devote themselves to fasting, for it is a means of suppressing sexual desire.” (Bukhari and Muslim)

Islam wants people to be married and to develop a good family structure. Also, Islam realized the requirements of the society and the individual in special circumstances where polygamy can be the solution to problems. Therefore, Islam has allowed polygamy, limiting the number of wives to four, but does not require or even recommend polygamy.

In the Muslim societies of our times, polygamy is not frequently practiced despite legal permission in many countries. It appears that the American male is very polygamous, getting away with not taking responsibility for the families he should be responsible for.

(In this article, polygamy has been used to mean polygyny meaning having two or more wives. Islam forbids polyandry, meaning having two or more husbands.)

The freedom women gain from Islam

by Mary Ali and Anjum Ali

Today people think that women are liberated in the West and that the Women’s liberation movement began in the 20th century. Actually, the women’s liberation movement was not begun by women but was revealed by God to a man in the seventh century by the name of Muhammad (Peace be upon him), who is known as the last Prophet of Islam. The Qur’an and the Traditions of the Prophet (Hadith or Sunnah) are the sources from which every Muslim woman derives her rights and duties.

Human Rights

Islam, fourteen centuries ago, made women equally accountable to God in glorifying and worshipping Him – setting no limits on her moral progress. Also, Islam established a woman’s equality in her humanity with men, In the Qur’an, in the first verse of the chapter entitled “Women”, God says,

“O mankind! Be careful of your duty toward your Lord who created you from a single soul and from it its mate and from them both have spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom you claim (your rights) of one another, and towards the wombs (that bore you). Lo! Allah has been a Watcher over you.” (4:1)

Since men and women both came from the same essence, they are equal in their humanity. Women cannot be by nature evil (as some religions believe) or then men would be evil also. Similarly, neither gender can be superior because it would be a contradiction to equality.

Civil Rights

In Islam, a woman has the basic freedoms of choice and expression based on recognition of her individual personality. First, she is free to choose her religion. The Qur’an states:

“There is no compulsion in religion. Right has been made distinct from error.” (2:256)

Women are encouraged in Islam to contribute their opinions and ideas. There are many traditions of the Prophet(S) which indicate women would pose questions directly to him and offer their opinions concerning religion, economics and social matters.

A Muslim woman chooses her husband and keeps her name after marriage. A Muslim woman’s testimony is valid in legal disputes. In fact, where women are more familiar, their evidence is conclusive.

Social Rights

The Prophet(S) said, “seeking knowledge is a mandate for every Muslim (male and female)”. This includes knowledge of the Qur’an and the Hadith as well as other knowledge. Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.

While bearing, raising and teaching of children, providing support to her husband, and maintenance of a home are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so as long as her family obligations are met.

Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This in no way diminishes either’s efforts or benefits. God will reward both sexes equally for the value of their work, through, it may not necessarily be the same activity.

Concerning motherhood, the Prophet(S) said, “Heaven lies under the feet of mothers”. This implies that the success of a society can be traced to the mothers who raised it. The first and greatest influence on a person comes from the sense of security, affection, and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.

Political Rights

A right given to Muslim women by God 1400 years ago is the right to vote. On any public matter, a woman may voice her opinion and participate in politics. One example, as narrated in the Qur’an (60:12), Muhammad(S) is told that when the believing women come to him and swear their allegiance to Islam, he must accept their oath. This established the right of women to select their leader and publicly declare so. Finally, Islam does not forbid a woman from holding important positions in government. Abdurrahman Ibn Awf consulted many women before he recommended Uthman Ibn Affan to be the Caliph.

Economic Rights

The Qur’an states:

“By the creation of the male and female; Verily, (the ends) you strive for are diverse.” (92:3-4)

In these verses, God declares that He created men and women to be different, with unique roles, functions and skills. As in society, where there is a division of labor, so too in a family, each member has different responsibilities. Generally, Islam upholds that women are entrusted with the nurturing role, and men, with the guardian role. Therefore, women are given the right of financial support.

The Qur’an an states:

“Men are the maintainers of women because Allah has made some of them to excel others and because they spend of their wealth (for the support of women).” (4:34)

This guardianship and greater financial responsibility given to men requires that they provide women with not only monetary support but also physical protection and kind respectful treatment.

Muslim women have the privilege to earn money, the right to own property, to enter into legal contracts and to mange all of her assets in any way she pleases. She can run her own business and no one has any claim on her earnings, including her husband.

The Qur’an states:

“And in no wise covet those things in which Allah hath bestowed His gifts more freely on some of you than on others; to men is allotted what they earn, and to women, what they earn; but ask Allah of His bounty for Allah hath full knowledge of all things.” (4:32)

A woman inherits from her relatives. The Qur’an states:

“For men there is a share in what parents and relatives leave, and for women there is a share of what parents and relatives leave, whether it be little or much – an ordained share.” (4:7)

Rights of a Wife

The Qur’an states:

“And among His signs is that He created for you mates from among yourselves that you may live in tranquility with them, and He has put love and mercy between you; Verily, in that are signs for people who reflect.” (30:21)

Marriage is therefore not just a physical or emotional necessity but, in fact, a sign from God! It is a relationship of mutual rights and obligations based on divine guidance. God created men and women with complimentary natures and, in the Qur’an, He laid out a system of laws to support harmonious interaction between the sexes.

“…They are your garments and you are their garments.” (2:187)

Clothing provides physical protection and covers the beauty and faults of the body. Likewise, a spouse is viewed this way. Each protects the other and hides the faults and compliments the characteristics of the spouse. To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife’s rights is to receive mahr, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.

The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands. The Qur’an states

“Let the man of means spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him.” (65:7)

God tells us men are guardians over women and are afforded the leadership in the family. His responsibility for obeying God extends to guiding his family to obey God at all times.

A wife’s rights also extend beyond material needs. She has the right to kind treatment. The Prophet(S) said,

“The most perfect believers are the best in conduct. And the best of you are those who are the best to their wives.”

God tells us He created mates and put love, mercy and tranquility between them.

Both men and women have a need for companionship and sexual needs and marriage is designed to fulfill those needs. For one spouse to deny this satisfaction to the other, the temptation exists to seek it elsewhere.

Duties of a Wife

With rights come responsibilities. Therefore, wives have certain obligations to their husbands. The Qur’an states:

“The good women in the absence of their husbands guard their rights as Allah has enjoined upon them to be guarded.”(4:34)

A wife is to keep her husband’s secrets and protect their marital privacy. Issues of intimacy of faults of his that would dishonor him, are not to be shared by the wife, just as he is expected to guard her honor.

A wife must also guard her husband’s property. She must safeguard his home and possessions, to the best of her ability, from theft or damage. She should manage the household affairs wisely so as to prevent loss or waste. She should not allow anyone to enter the house whom her husband dislikes nor incur any expenses of which her husband disapproves.

A Muslim woman must cooperate and coordinate with her husband. There cannot, however, be cooperation with a man who is disobedient to God. She should not fulfill his requests if he wants her to do something unlawful. A husband also should not take advantage of his wife, but be considerate of her needs and happiness.

Conclusion

The Qur’an states:

“And it becomes not a believing man or a believing woman, when Allah and His Messenger, Muhammad (S) have decided on an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His Messenger, he verily goes astray in error manifest,” (33:36)

The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy today, even in the West. These are from God and are designed to keep balance in society; what may seem unjust or missing in one place is compensated for or explained in another place. Islam is a complete way of life.

Why do Muslim women cover their head?

by Mary Ali

“Why do Muslim women have to cover their head?” This question is one that asked is by Muslim and non-Muslim alike. For many women it is the truest test of being a Muslim.

The answer to the question is very simple – Muslim women observe Hijab (covering the head and body) because Allah has told them to do so.

“O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslim) and not annoyed…” Qur’an 33:59

Other secondary reasons include the requirement for modesty in both men and women. Both will then to be evaluated for intelligence and skills instead of looks and sexuality. An Iranian schoolgirl is quoted as saying, ” We want to stop men from treating us like sex objects, as they have always done. We want them to ignore our appearance and to be attentive to our personalities and mind. We want them to take us seriously and treat us as equals and not just chase us around for our bodies and physical looks.”

A Muslim woman who covers her head is making a statement about her identity. Anyone who sees her will know that she is a Muslim and has a good moral character. Many Muslim women who cover are filled with dignity and self esteem; they are pleased to be identified as a Muslim woman. As a chaste, modest, pure woman, she does not want her sexuality to enter into interactions with men in the smallest degree. A woman who covers herself is concealing her sexuality but allowing her femininity to be brought out.

The question of Hijab for Muslim women has been a controversy for centuries and will probably continue for many more. Some learned people do not consider the subject open to discussion and consider covering the face is required, while a majority are of the opinion that it is not required. A middle line position is taken by some who claim that the instructions are vague and open to individual discretion depending on the situation.

The wives of the Prophet(S) were required to cover their faces so that men would not think of them in sexual terms since they were the “Mothers of the Believers”, but this requirement was not extended to other women.

The word Hijab comes from the Arabic word hajaba meaning to hide from view or conceal. In the present time, the context of Hijab is the modest covering of a Muslim woman. The question now is what is the extent of the covering?

The Qur’an says:

“Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them; And Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty and that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and do not display their beauty except to their husbands…” Qur’an 24:30-31

These verses from the Qur’an contain two main injunctions:

1. A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes.
2. The head covers should be drawn so as to cover the hair, the neck and the bosom.

Islam has no fixed standard as to the style of dress or type of clothing that Muslims wear, However, some requirements must be met. The first of these requirements is the parts of the body that must be covered.

Islam has two sources for guidance and rulings: first, the Qur’an, the revealed word of Allah, and secondly, the Hadith or the traditions of the Prophet Muhammad(S) who was chosen by Allah to be the role model for mankind. The following is a Tradition of the Prophet(S):

Ayesha(R) reported that Asma the daughter of Abu Bakr(R) came to the Messenger of Allah(SWT) while wearing thin clothing. He approached her and said, Oh Asma! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands. (Abu Dawood)

The second requirement is looseness. The clothing must be loose enough so as not to describe the shape of the woman’s body. One desirable way to hide the shape of the body is to wear a cloak over other clothes. However, if the clothing is loose enough, an outer garment is not necessary.

Thickness is the third requirement. The clothing must be thick enough so as not to show the color of the skin it covers or the shape of the body. The Prophet Muhammad(S) stated that in later generations of his ummah there would be women who would be dressed but naked and on top of their heads (which look like) camel humps. Curse them for they are truly cursed. (Muslim)

Another requirement is an over-all dignified appearance. The clothing should not attract men’s attention to the woman. It should not be shiny and flashy so that everyone notices the dress and the woman.

In addition there are other requirements:

1. Women must not dress so as to appear as men. Ibn Abbas narrated “The Prophet(S) cursed the men who appear like women and the women who appear like men.” (Bukhari)

2. Women should not dress in a way similar to the unbelievers.

3. The clothing should be modest, not excessively fancy and also not excessively ragged to gain admiration or sympathy.

Often forgotten is the fact that modern Western dress is a new invention. Looking at the clothing of women as recently as seventy years ago, we see clothing similar to Hijab. These active and hard-working women of the West were not inhibited by their clothing which consisted of long, full dresses and various types of head covering. Muslim women who wear Hijab do not find it impractical or interfering with their activities in all levels and walks of life.

Hijab is not merely a covering dress but more importantly, it is behavior, manners, speech and appearance in public. Dress is only one facet of the total being.

The basic requirements of the Muslim women’s dress apply to the Muslim man’s clothing with the difference being mainly in degree. Modesty requires that the area between the navel and the knee be covered in front of all people except the wife. The clothing of men should not be like the dress of women, nor should it be tight or provocative. A Muslim should dress to show his identity as a Muslim. Men are not allowed to wear gold or silk, however both are allowed for women.

For both men and women, clothing requirements are not meant to be a restriction but rather a way in which society will function in proper, Islamic manner.

Aminah Assilmi

This American lady, a former radical feminist and Southern Baptist from Oklahoma, studied the Quran, Sahih Muslim and fifteen other books on Islam in an attempt to convert the Arabs in her college class to Christianity and “save those poor ignorant heathens from the fires of hell.” But guess what happened!

The Introduction and Decision

I was completing a degree in Recreation, when I met my first Muslims. It was the first year that we had been able to pre-register by computer. I pre-registered and went to Oklahoma to take care of some family business. The business took longer than expected, so I returned to school two weeks into the semester (too late to drop a course).

I wasn’t worried about catching up my missed work. I was sitting at the top of my class, in my field. Even as a student, I was winning awards, in competition with professionals.

Now, you need to understand that while I was attending college and excelling, ran my own business, and had many close friends, I was extremely shy. My transcripts actually had me listed as severely reticent. I was very slow to get to know people and rarely spoke to anyone unless was forced to, or already knew them. The classes I was taking has to do administration and city planning, plus programming for children. Children were the only people I ever felt comfortable with.

Well, back to the story. The computer printout held one enormous surprise for me. I was registered for a Theatre class… a class where I would be required to perform in front of real live people. I was horrified! I could not even ask a question in class, how was I going to get on a stage in front of people? My husband was his usual very calm and sensible self. He suggested that I talk to the teacher, explain the problem, and arrange to paint scenery or sew costumes. The teacher agreed to try and find a way to help me out. So I went to class the following Tuesday.

When I entered the classroom, I received my second shock. The class was full of ‘Arabs’ and ‘camel jockeys’. Well, I had never seen one but I had heard of them.

There was no way I was going to sit in a room full of dirty heathens! After all, you could catch some dreadful disease from those people. Everyone knew they were dirty, not to be trusted either. I shut the door and went home. (Now, there is one little thing you should know. I had on a pair of leather hot pants, a halter top, and a glass of wine in my hands… but they were the bad ones in my mind.)

When I told my husband about the Arabs in the class and that there was no way I was going back, he responded in his usual calm way. He reminded that I was always claiming that God had a reason for everything and maybe I should spend some time thinking about it before I made my final decision. He also reminded me that I had a scholars award that was paying my tuition and if I wanted to keep it, I would have to maintain my G.P.A. Three credit hours or ‘F’ would have destroyed my chances.

For the next two days, I prayed for guidance. On Thursday I went back to the class convinced that God had put me there to save those poor ignorant heathens from the fires of hell.

I proceeded to explain to them how they would burn in the fires of hell for all eternity, if they did not accept Jesus as their personal savior. They were very polite, but did not convert. Then, I explained how Jesus loved them and had died on the cross to save them from their sins. All they had to do was accept him into their hearts. They were very polite, but still did not convert. So, I decided to read their own book to show them that Islam was a false religion and Mohammed was a false God.

One of the students gave me a copy of the Qur’an and another book about Islam, and I proceeded with my research. I was sure I would find the evidence I needed very quickly. Well, I read the Qur’an and the other book. Then I read another 15 books, Sahih Muslim and returned to the Qur’an. I was determined I would convert them! My studies continued for the next one and half years.

During that time, I started having a few problems with my husband. I was changing, just in little ways but enough to bother him. We used to go to the bar every Friday and Saturday, or to a party, and I no longer wanted to go. I was quieter and more distant. He was sure I was having an affair, so he kicked me out. I moved into an apartment with my children and continued my determined efforts to convert the Muslims to Christianity.

Then, one day, there was a knock on my door. I opened the door and saw a man in a long white night gown with a red and white checkered table cloth on his head. He was accompanied by three men in pajamas. (It was the first time I had ever seen their cultural dress.) Well, I was more than a little offended by men showing up at my door in night clothes. What kind of a woman did they think I was? Had they no pride or dignity? Imagine my shock when the one wearing the table cloth said he understood I wanted to be a Muslim! I quickly informed him I did not want to be a Muslim. I was Christian. However, I did have a few questions. If he had the time…

His name was Abdul-Aziz Al-Shiek and he made the time. He was very patient and discussed every question with me. He never made me feel silly or that a question was stupid. He asked me if I believed there was only one God and I said yes. Then he asked if I believed Mohammed was His Messenger. Again I said yes. He told me that I was already a Muslim!

I argued that I was Christian, I was just trying to understand Islam. (Inside I was thinking: I couldn’t be a Muslim! I was American and white! What would my husband say? If I am Muslim, I will have to divorce my husband. My family would die!)

We continued talking. Later, he explained that attaining knowledge and understanding of spirituality was a little like climbing a ladder. If you climb a ladder and try to skip a few rungs, there was danger of falling. The Shahadah was just the first step on the ladder. Still we had to talk some more.

Later that afternoon, May 21, 1977 at Asr’, I took Shahadah. However, there were still some things I could not accept and it was my nature to be completely truthful so I added a disclaimer. I said: “I bear witness that there is no god but God and Mohammed is His Messenger” ‘but, I will never cover my hair and if my husband takes another wife, I will castrate him.’

I heard gasps from the other men in the room, but Abdul Aziz silenced them. Later I learned that he told the brothers never to discuss those two subjects with me. He was sure I would come to the correct understanding.

The Shahadah was indeed a solid footing on the ladder to spiritual knowledge and closeness to God. but it has been a slow climb. Abdul Aziz continued to visit me and answer my questions. May Allah reward him for his patience and tolerance. He never admonished me or acted like a question was stupid or silly. He treated each question with dignity and told me that the only stupid question was the one never asked. Hmmm… my grandmother used to say that.

He explained that Allah had told us to seek knowledge and questions were one of the ways to accomplish that. When he explained something, it was like watching a rose open – petal by petal, until it reached its full glory. When I told him that I did not agree with something and why, he always said I was correct up to a point. The he would show me how to look deeper and from different directions to reach a fuller understanding. Alhamdulillah!

Over the years, I had many teachers. Each one special, each one different. I am thankful for each one of them and the knowledge they gave. Each teacher helped me to grow and to love Islam more. As my knowledge increased, the changes in me became more apparent. Within the first year, I was wearing hijab. I have no idea when I started. It came naturally, with increased knowledge and understanding. In time I even came to to a proponent of polygamy. I knew that if Allah had allowed it, there had to be something good in it.

“Glorify the name of thy Guardian – Lord Most High, Who hath created, and further, given order and proportion; Who hath measured, and granted guidance; and Who bringeth out the (green and lush) pasture, and doth make it (but) swarthy stubble, By degrees shall We teach thee (The Message), so thou shalt not forget, except as Allah wills: for He knoweth what is manifest and what is hidden. And We will make it easy for thee (to follow) the simple (path).” (Al-A’la 87:1-8)

When I first started to study Islam, I did not expect to find anything that I needed or wanted in my personal life. Little did I know that Islam would change my life. No human could have ever convinced me that I would finally be at peace and overflowing with love and joy because of Islam.

This book spoke of THE ONE GOD, THE CREATOR OF THE UNIVERSE. It described the beautiful way in which He had organised the world. This wondrous Qur’an had all the answers. Allah is The Loving! Allah is the Source of Peace! Allah is the Protector! Allah is the Forgiver! Allah is the Provider! Allah is the Maintainer! Allah is the Generous One! Allah is the Responsive! Allah is the Protecting Friend! Allah is the Expander!

“Have we not expanded thee thy breast? And removed from thee thy burden the which did gall thy back? And raised high the esteem (in which) thou (art held)? So, verily, with every difficulty, there is relief: Verily, with every difficulty there is relief!” (Al-Ishirah, 94: 1-6)

The Qur’an addressed all the issues of existence and showed a clear path to success. It was like a map forgiving, an owner manual for life!

How Islam changed my Life

“How much more we love the light… If once we lived in Darkness.”

When I first embraced Islam, I really did not think it was going to affect my life very much. Islam did not just affect my life. It totally changed it.

Family life: My husband and I loved each other very deeply. That love for each other still exists. Still, when I started studying Islam, we started having some difficulties. He saw me changing and did not understand what was happening. Neither did I. But then, I did not even realise I was changing. He decided that the only thing that could make me change was another man. There was no way to make him understand what was changing me because I did not know.

After I realised that I was a Muslim, it did not help matters. After all… the only reason a woman changes something as fundamental as her religion is another man. He could not find evidence of this other man… but he had to exist. We ended up in a very ugly divorce. The courts determined that the unorthodox religion would be detrimental to the development of my children. So they were removed from my custody.

During the divorce, there was a time when I was told I could make a choice. I could renounce this religion and leave with my children, or renounce my children and leave with my religion. I was in shock. To me this was not a possible choice. If I renounce my Islam… I would be teaching my children how to be deceptive. For there was no way to deny what was in my heart. I could not deny Allah, not then, not ever. I prayed like I had never prayed before. After the thirty minutes was up, I knew that there was no safer place for my children to be than in the hands of Allah. If I denied him, there would be no way in the future to show my children the wonders of being with Allah. The courts were told that I would leave my children in the hands of Allah. This was not a rejection of my children!

I left the courts knowing that life without my babies would be very difficult. My heart bled, even though I knew, inside, I had done the right thing. I found solace in Ayat-Ul-Khursi.

“Allah! There is no god but He – the Living, the Self-subsisting, Supporter of all. No slumber can seize him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) Before or After or Behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and he feeleth no fatigue in guarding and preserving them for He is Most High, The Supreme (in Glory).” (Al-Baqarah, 2:255)

This also got me started looking at all the attributes of Allah and discovering the beauty of each one.

Child custody and divorce were not the only problems I was to face. The rest of my family was not very accepting of my choice either. Most of the family refused to have anything to do with me. My mother was of the belief that it was just a phase and I would grow out of it. My sister, the ‘mental health expert’ was sure I had simply lost my mind and should be institutionalised. My father believed I should be killed before placed myself deeper in Hell. Suddenly I found myself with no husband and no family. What would be next?

Friends: Most of my friends drifted away during that first year. I was no fun anymore. I did not want to go to parties or bars. I was not interested in finding a boyfriend. All I ever did was read that ‘stupid’ book (the Qur’an) and talk about Islam. What a bore. I still did not have enough knowledge to help them understand why Islam was so beautiful.

Employment: My job was next to go. While I had won just about every award there was in my field and was recognised as a serious trend setter and money maker, the day I put on hijab, was the end of my job. Now I was without a family, without friends and without a job.

In all this, the first light was my grandmother. She approved of my choice and joined me. What a surprise! I always knew she had a lot of wisdom, but this! She died soon after that. When I stop to think about it, I almost get jealous. The day she pronounced Shahadah, all her misdeeds had been erased, while her good deeds were preserved. She died so soon after accepting Islam that I knew her ‘BOOK’ was bound to be heavy on the good side. It fills me with such joy!

As my knowledge grew and I was better able to answer questions, many things changed. But, it was the changes made in me as a person that had the greatest impact. A few years after I went public with my Islam, my mother called me and said she did not know what this ‘Islam thing’ was, but she hoped I would stay with it. She liked what it was doing for me. A couple of years after that she called again and asked what a person had to do to be a Muslim. I told her that all person had to do was know that there was only ONE God and Mohammed was His Messenger. Her response was: “Any fool knows that. But what do you have to do?” I repeated the same information and she said: “Well… OK. But let’s not tell your father just yet.”

Little did she know that he had gone through the same conversation a few weeks before that. My real father (the one who thought I should be killed) had done it almost two months earlier. Then, my sister, the mental health person, she told me that I was the most ‘liberated’ person she knew. Coming from her that was the greatest compliment I could have received.

Rather than try to tell you about how each person came to accept Islam, let me simply say that more members of my family continue to find Islam every year. I was especially happy when a dear friend, Brother Qaiser Imam, told me that my ex-husband took Shahdah. When Brother Qaiser asked him why, he said it was because he had been watching me for 16 years and he wanted his daughter to have what I had. He came and asked me to forgive him for all he had done. I had forgiven him long before that.

Now my oldest son, Whittney, has called, as I am writing this book, and announced that he also wants to become Muslim. He plans on taking the Shahadah as the ISNA Convention in a couple of weeks. For now, he is learning as much as he can. Allah is The Most Merciful.

Over the years, I have come to be known for my talks on Islam, and many listeners have chosen to be Muslim. My inner peace has continued to increase with my knowledge and confidence in the Wisdom of Allah. I know that Allah is not only my Creator but my dearest friend. I know that Allah will always be there and will never reject me. For every step I take toward Allah, He takes 10 toward me. What wonderful knowledge.

True, Allah has tested me, as was promised, and rewarded me far beyond what I could ever have hoped for. A few years ago, the doctors told me I had cancer and it was terminal. They explained that there was no cure, it was too far advanced, and proceeded to help prepare me for my death by explaining how the disease would progress. I had maybe one year left to live. I was concerned about my children, especially my youngest. Who would take care of him? Still I was not depressed. We must all die. I was confident that the pain I was experiencing contained Blessings.

I remembered a good friend, Kareem Al-Misawi, who died of cancer when he was still in his 20’s. Shortly before he died, he told me that Allah was truly Merciful. This man was in unbelievable anguish and radiating with Allah’s love. He said: “Allah intends that I should enter heaven with a clean book.” His death experience gave me something to think about. He taught me of Allah’s love and mercy. This was something no one else had ever really discussed. Allah’s love!

I did not take me long to start being aware of His blessings. Friends who loved me came out of nowhere. I was given the gift of making Hajj. Even more importantly, I learned how very important it was for me to share the Truth of Islam with everyone. It did not matter if people, Muslim or not, agreed with me or even liked me. The only approval I needed was from Allah. The only love I needed was from Allah. Yet, I discovered more and more people, who for no apparent reason, loved me. I rejoiced, for I remembered reading that if Allah loves you, He causes others to love you. I am not worthy of all the love. That means it must be another gift from Allah. Allah is the Greatest!

There is no way to fully explain how my life changed. Alhamdulillah! I am so very glad that I am a Muslim. Islam is my life. Islam is the beat of my heart. Islam is the blood that courses through my veins. Islam is my strength. Islam is my life so wonderful and beautiful. Without Islam, I am nothing and should Allah ever turn His magnificent face from me I could not survive.

“O Allah! let my heart have light, and my sight have light, and my hearing (senses) have light, and let me have light on my right, and let me have light on my left, and let me have light above me, and have light under me, and have light in front of me, and have light behind me; and let me have light.” (Bukhari, vol. 8. pp. 221, #329)

“Oh my Lord! Forgive my sins and my ignorance and my exceeding the limits (boundaries of righteousness) in all my deeds and what you know better than I. O Allah! Forgive my mistakes, those done intentionally or out of my ignorance or (without) or with seriousness, and I confess that all such mistakes are done by me. Oh Allah! Forgive my sins of the past and of the future which I did openly or secretly. You are the One who makes the things go before, and You are the One who delays them, and You are the Omnipotent.” (Bukhari, vol. , pp. 271, #407)

Extracted 08/25/02 from Islam For Today

Yes, my journey did begin in the unlikely surrounds of an Afghan prison where I was being held by the Taliban

by Yvonne Ridley
Wednesday, March 05, 2003

[Courtesy of Q-News]

Islam is by far the most misunderstood religion in the world today thanks to centuries of medieval-style propaganda successfully peddled by bigots and Christian zealots. So I should not have been entirely surprised by the almost hysterical reaction in the mainstream media to news that I am considering becoming a Muslim. Some of the comments were bitchy and snide, other journalists asked me stupid questions showing a distinct lack of research or understanding. One even accused me of suffering from Stockholm Syndrome as a result of spending ten days in the hands of the Taliban!

My spiritual journey, like that for many converts/reverts, was meant to be a personal affair between myself and God. Sadly it has now become a very public issue and so I have decided to share with Q-News readers my feelings and thoughts on Islam to prevent any more misunderstandings or misconceptions.

Yes, my journey did begin in the unlikely surrounds of an Afghan prison where I was being held by the Taliban facing charges of entering their country illegally disguised in the all-enveloping burqa. One day, during my captivity, I was visited by a religious cleric who asked me what I thought of Islam and if I would like to convert. I was terrified. For five days I had managed to avoid the subject of religion in a country led by Islamic extremists. If I gave the wrong response, I had convinced myself I would be stoned to death. After careful thought I thanked the cleric for his generous offer and said it was difficult for me to make such a life-changing decision while I was in prison. However, I did make a promise that if I was released I would study Islam on my return to London. My reward for such a reply was being sent to a ghastly jail in Kabul where I was locked up with six Christian fanatics who faced charges of trying to convert Muslims to their faith. (After being bombarded with their bible readings, happy-clappy Christian songs and prayers twice a day, I think we can discount the accusations of Stockholm Syndrome).

Several days later I was released unharmed on humanitarian grounds on the orders of Mullah Omar, the Taliban’s one-eyed spiritual leader. My captors had treated me with courtesy and respect and so, in turn, I kept my word and set out to study their religion. It was supposed to be an academic study but as I became more engrossed with each page I turned I became more impressed with what I read. I turned to several eminent Islamic academics, including Dr Zaki Badawi, for advice and instruction. I was even given several books by the notorious Sheikh Abu Hamza AI-Masri whom I spoke to after sharing a platform at an Oxford Union debate. This latter snippet was seized upon by some sections of the media in such a ridiculous fashion that outsiders might have thought I was going to open a madrassa for AI-Qaeda recruits from my flat in Soho!

Thankfully the support and understanding I have been given from my brothers and sisters (for I regard them as that) has been unstinting and comforting. Not one of them has put pressure on me to become a Muslim and every convert/revert I’ve spoken to has told me to take my time. One of the big turning points for me happened earlier this year when the Israelis began shelling The Church of the Nativity in Manger Square, one of the most precious monuments for Christians. Every year thousands of school children re-enact the Nativity at Christmas time, a potent symbol of Christianity. Yet, not one Church of England leader publicly denounced the Israelis for their attack. Our Prime Minister Tony Blair, who loves to be pictured coming out of church surrounded by his family, espousing Christian values, was silent. Only the Pope had the guts to condemn this atrocity. I was shocked and saddened and felt there was no backbone in my religious leaders. At least with Islam I need no mediator or conduit to rely upon, I can have a direct line with God anytime I want.

While I feel under no pressure to convert/revert by Muslims, the real pressure to walk away from Islam has come from some friends and journalists who like to think they’re cynical, hard-bitten, hard-drinking, observers of the world. Religion of any form makes them feel uneasy, but Islam, well that’s something even worse. You’d think I had made a pact with the devil or wanted to become a grand wizard in the Ku Klux Klan.

Others feared I was being brainwashed and that I would soon be back in my burqa, silenced forever like all Muslim women. This, of course, is nonsense. I have never met so many well-educated, opinionated, outspoken, intelligent, politically aware women in the Muslim groups I have visited throughout the UK. Feminism pales into insignificance when it comes to the sisterhood, which has a strong identity and a loud voice in this country. Yes, it is true that many Muslim women around the world are subjugated, but this has only come about through other cultures hijacking and misinterpreting the Quran (Saudis take note).

I wish I had this knowledge (and I’m still very much a novice) when I was captured by the Taliban because I would have asked them why they treated their own women so badly. The Quran makes it crystal clear that all Muslims, men and women are entirely equal in worth, spirituality and responsibility. Allah ordained equality and fairness for women in education and opportunity. Fair property law and divorce settlements were introduced for Muslim women 1400 years ago; maybe this is where Californian divorce lawyers got their inspiration from in recent years! The Quran could have been written yesterday for today. It could sit very easily with any Green Party manifesto, it is environmentally friendly and it is truely an inspiration for the 21st century, yet not one word has changed since the day it was written, unlike other religious tomes. “It’s more punk than punk,” musician Aki Nawaz of the band Fun-da-Mental recently told me. And, of course he is right.

Perplexed or unfulfilled by their parents’ faiths, a growing number of women are becoming Muslims

by Michael Paulson, Boston Globe Staff, 5/13/2001

Ellen Anderson’s father was a lapsed Catholic, her mother an active Pentecostal, and she was confused. So at 14, torn between her father’s atheism and her mother’s fundamentalism, she dragged herself to the library and started reading about Buddhism, Hinduism, Judaism, and Islam. She found herself drawn to Islam, which she believed rang truer than her mother’s Christianity. On March 8, the Wellesley College junior recited one sentence – “I believe there is no god but Allah and that Mohammed is the messenger of God” – and became a Muslim. “Christianity seemed like going to church once a week and trying to be a good person, but Islam is a complete way of life,” Anderson said.

She is part of a growing number of women embracing Islam in Greater Boston, and in one mosque, the Islamic Society of Boston in Cambridge, they outnumber new Muslim men by as much as 2 to 1. That trend runs counter to the national picture; a recent survey by the Council on American-Islamic Relations found that two-thirds of new Muslims in the United States are male. Women turning to Islam are aware that some people – including some of their own families – can’t understand why any American woman would choose a religion often depicted as oppressive of women. But they insist that depiction is a false image perpetuated by the media, and that in fact Islam is more forward-thinking about gender than many Western traditions. As evidence, they note that Islam allowed women to own property and vote long before Western cultures took similar steps. In modeling a more egalitarian form of Islamic culture in the United States than in some parts of the world, these women also say they may influence Muslims worldwide.

“Unfortunately, the way Islam is practiced currently in some countries is not ideal,” said Christina Safiya Tobias-Nahi, 30, of Somerville, the child of a nonobservant Jewish mother and a Catholic father who became Muslim six years ago. “A lot of countries are looking to see how we practice it here, and we have the potential to be a really strong role model for men and women in other countries. “For white Christian women, the majority of those becoming Muslims at the Cambridge mosque, adopting Islam usually means a dramatic life change. These new Muslim women generally choose to cover their hair with a scarf called a hijab, to follow Muslim dietary laws that include prohibitions on pork and alcohol, and to pray five times a day.

Many of their families are profoundly unhappy. “My dad really freaked out and told me I’d never be able to get a good job or a good husband, and my mom started crying and calling on the name of Jesus,” said Anderson. “When I got home for spring break, my dad didn’t want his other kids to see me in my hijab. “Islam places a high value on family relationships, and Anderson is still working on repairing hers, but it’s difficult. Her father has stopped paying her college tuition. On the other hand, Anderson, who has waist-length curly blonde hair, says she finds the experience of wearing a hijab liberating. “I used to have random guys who would come up and say, `Can I touch your hair?’ and it would drive me crazy,” she said. “It’s liberating because people don’t look at you and think about your figure and your hairstyle and guys don’t look at you and think about making a pass at you.

“American Muslim women tend to view the subjugation of women in countries such as Afghanistan and Iran as aberrant examples of Islam. They point to the fact that while no woman has been a serious contender for president of the United States, Muslim women have led Bangladesh, Pakistan, and Turkey and a Muslim woman is poised to become the next leader of Indonesia, the most populous Muslim country in the world.

But there remain issues for women in Islam – as in every major world faith. Some are critical of traditional Islamic inheritance laws, which give short shrift to women, and some balk at traditional Islamic dress, which requires women to cover their hair and wear loose, enveloping garments. Women in Islam can not lead men in prayer – a restriction similar to the ban on female clergy in Catholicism, Orthodox Christianity, Orthodox Judaism, and Mormonism. And in mosques, as in most Orthodox synagogues, women are separated from men during prayer, usually at the back of the mosque. Some Muslims have expressed concern that many, but certainly not all, mosques and Muslim advocacy groups have been slow to allow women to assume positions of leadership.

“There is an intellectual revolution taking place, as women are raising their voices and pointing to the Koran and demanding their rights,” said Salam Al-Marayati, executive director of the Muslim Public Affairs Council, who in speeches to Muslim audiences argues that male-dominated organizations are vestiges of other cultures and not appropriate in the United States. “Our admonishment is that … all barriers against women participating in organizations should be removed, because that participation is their God-given right.”

Women who become Muslim in the United States offer a variety of explanations. Many American women encounter Islam by meeting, and often dating, a Muslim man. Some are drawn to the spiritual mysticism of Islam, while others are attracted to the conservative family values and structure of Islam, according to Marcia K. Hermansen, a Muslim theologian at Loyola University in Chicago. “In the new millennium, conversion seems to be hip,” Hermansen said. “There’s a different way of young people hearing about Islam and thinking about it as something radical and cool.”

Hoda Elsharkawi, who runs a support group/class for new Muslim women at the Cambridge mosque, says about one-third of her students come to Islam through boyfriend or male acquaintance, while others are introduced by friends, and still others explore it on their own. Many of the new Muslim women are highly educated and affiliated with tolerant college campuses; the majority in Cambridge are white, but some are African-American and Hispanic. Elsharkawi theorizes that women are drawn to Islam for the same reason that women fill many church pews – because they are often more concerned with faith and spirituality than men. Several of the new Muslims interviewed said their own faith background left them confused or dissatisfied.

Laura Cohon, a 20-year-old Harvard junior who wants to go to medical school, was introduced to Islam by a high school boyfriend, explored it over the Internet and in a college class, and then became Muslim one evening in her dorm room four months ago, reciting the pledge of faith. “Everything I found out about it made sense to me,” she said. “I was sitting at my desk, and I said the prayer, and it felt like a big weight had been lifted off my shoulders. “Only then did she start to interact with other Muslims, e-mailing the Cambridge mosque for advice. “It was an incredible relief, because I had felt very alone for a while,” she said.

The Ancient Myth Exposed

by T.O. Shanavas

A Christian friend asked me once, “Will you marry your seven
year old daughter to a fifty year old man?” I kept my silence.
He continued, “If you would not, how can you approve the marriage
of an innocent seven year old, Ayesha, with your Prophet?” I told
him, “I don’t have an answer to your question at this time.”
My friend smiled and left me with a thorn in the heart of my faith.
Most Muslims answer that such marriages were accepted in those days.
Otherwise, people would have objected to Prophet’s marriage with
Ayesha.

However, such an explanation would be gullible only for those who are
naive enough to believe it. But unfortunately, I was not satisfied with
the answer.

The Prophet was an exemplary man. All his actions were most virtuous
so that we, Muslims, can emulate them. However, most people in our Islamic
Center of Toledo, including me, would not think of betrothing our seven
years daughter to a fifty-two year-old man. If a parent agrees to such
a wedding, most people, if not all, would look down upon the father
and the old husband.

In 1923, registrars of marriage in Egypt were instructed not to register
and issue official certificates of marriage for brides less than sixteen
and grooms less than eighteen years of age. Eight years later, the Law
of the Organization and Procedure of Sheriah courts of 1931 consolidated
the above provision by not hearing the marriage disputes involving brides
less than sixteen and grooms less than eighteen years old. (Women
in Muslim Family Law, John Esposito, 1982). It shows that even
in the Muslim majority country of Egypt the child marriages are unacceptable.

So, I believed, without solid evidence other than my reverence to my
Prophet, that the stories of the marriage of seven-year-old Ayesha to
50-year-old Prophet are only myths. However, my long pursuit in search
of the truth on this matter proved my intuition correct. My Prophet
was a gentleman. And he did not marry an innocent seven or nine year
old girl. The age of Ayesha has been erroneously reported in the hadith
literature. Furthermore, I think that the narratives reporting this
event are highly unreliable. Some of the hadith (traditions of the Prophet)
regarding Ayesha’s age at the time of her wedding with prophet
are problematic. I present the following evidences against the acceptance
of the fictitious story by Hisham ibn ‘Urwah and to clear the
name of my Prophet as an irresponsible old man preying on an innocent
little girl.

EVIDENCE #1: Reliability of Source

Most of the narratives printed in the books of hadith are reported
only by Hisham ibn `Urwah, who was reporting on the authority of his
father. First of all, more people than just one, two or three should
logically have reported. It is strange that no one from Medina, where
Hisham ibn `Urwah lived the first 71 years of his life narrated the
event, despite the fact that his Medinan pupils included the well-respected
Malik ibn Anas. The origins of the report of the narratives of this
event are people from Iraq, where Hisham is reported to have shifted
after living in Medina for most of his life.

Tehzibu’l-Tehzib, one of the most well known books on
the life and reliability of the narrators of the traditions of the Prophet,
reports that according to Yaqub ibn Shaibah: “He [Hisham] is highly
reliable, his narratives are acceptable, except what he narrated after
moving over to Iraq” (Tehzi’bu’l-tehzi’b,
Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, 15th century.
Vol 11, p. 50).

It further states that Malik ibn Anas objected on those narratives
of Hisham which were reported through people in Iraq: “I have
been told that Malik objected on those narratives of Hisham which were
reported through people of Iraq” (Tehzi’b u’l-tehzi’b,
Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, Vol.11,
p. 50).

Mizanu’l-ai`tidal, another book on the life sketches
of the narrators of the traditions of the Prophet reports: “When
he was old, Hisham’s memory suffered quite badly” (Mizanu’l-ai`tidal,
Al-Zahbi, Al-Maktabatu’l-athriyyah, Sheikhupura, Pakistan, Vol.
4, p. 301).

CONCLUSION: Based on these references, Hisham’s memory was failing
and his narratives while in Iraq were unreliable. So, his narrative
of Ayesha’s marriage and age are unreliable.

CHRONOLOGY: It is vital also to keep in mind some of the pertinent
dates in the history of Islam:

• pre-610 CE: Jahiliya (pre-Islamic age) before revelation
• 610 CE: First revelation
• 610 CE: AbuBakr accepts Islam
• 613 CE: Prophet Muhammad begins preaching publicly.
• 615 CE: Emigration to Abyssinia
• 616 CE: Umar bin al Khattab accepts Islam
• 620 CE: Generally accepted betrothal of Ayesha to the Prophet
• 622 CE: Hijrah (emigation to Yathrib, later renamed Medina)
• 623/624 CE: Generally accepted year of Ayesha living with the Prophet

EVIDENCE #2: The Betrothal

According to Tabari (also according to Hisham ibn ‘Urwah, Ibn
Hunbal and Ibn Sad), Ayesha was betrothed at seven years of age and
began to cohabit with the Prophet at the age of nine years.

However, in another work, Al-Tabari says: “All four of his [Abu
Bakr’s] children were born of his two wives during the pre-Islamic
period” (Tarikhu’l-umam wa’l-mamlu’k,
Al-Tabari (died 922), Vol. 4, p. 50, Arabic, Dara’l-fikr, Beirut,
1979).

If Ayesha was betrothed in 620 CE (at the age of seven) and started
to live with the Prophet in 624 CE (at the age of nine), that would
indicate that she was born in 613 CE and was nine when she began living
with the Prophet. Therefore, based on one account of Al-Tabari, the
numbers show that Ayesha must have born in 613 CE, three years after
the beginning of revelation (610 CE). Tabari also states that Ayesha
was born in the pre-Islamic era (in Jahiliya). If she was born before
610 CE, she would have been at least 14 years old when she began living
with the Prophet. Essentially, Tabari contradicts himself.

CONCLUSION: Al-Tabari is unreliable in the matter of determining Ayesha’s
age.

EVIDENCE # 3: The Age of Ayesha in Relation to the Age of Fatima

According to Ibn Hajar, “Fatima was born at the time the Ka`bah
was rebuilt, when the Prophet was 35 years old… she was five years
older that Ayesha” (Al-isabah fi tamyizi’l-sahabah,
Ibn Hajar al-Asqalani, Vol. 4, p. 377, Maktabatu’l-Riyadh al-haditha,
al-Riyadh, 1978).

If Ibn Hajar’s statement is factual, Ayesha was born when the
Prophet was 40 years old. If Ayesha was married to the Prophet when
he was 52 years old, Ayesha’s age at marriage would be 12 years.

CONCLUSION: Ibn Hajar, Tabari an Ibn Hisham and Ibn Humbal contradict
each other. So, the marriage of Ayesha at seven years of age is a myth.

EVIDENCE #4: Ayesha’s Age in relation to Asma’s
Age

According to Abda’l-Rahman ibn abi zanna’d: “Asma
was 10 years older than Ayesha (Siyar A`la’ma’l-nubala’,
Al-Zahabi, Vol. 2, p. 289, Arabic, Mu’assasatu’l-risalah,
Beirut, 1992).

According to Ibn Kathir: “She [Asma] was elder to her sister
[Ayesha] by 10 years” (Al-Bidayah wa’l-nihayah,
Ibn Kathir, Vol. 8, p. 371, Dar al-fikr al-`arabi, Al-jizah, 1933).

According to Ibn Kathir: “She [Asma] saw the killing of her son
during that year [73 AH], as we have already mentioned, and five days
later she herself died. According to other narratives, she died not
after five days but 10 or 20, or a few days over 20, or 100 days later.
The most well known narrative is that of 100 days later. At the time
of her death, she was 100 years old.” (Al-Bidayah wa’l-nihayah,
Ibn Kathir, Vol. 8, p. 372, Dar al-fikr al-`arabi, Al-jizah, 1933)

According to Ibn Hajar Al-Asqalani: “She [Asma] lived a hundred
years and died in 73 or 74 AH.” (Taqribu’l-tehzib,
Ibn Hajar Al-Asqalani, p. 654, Arabic, Bab fi’l-nisa’, al-harfu’l-alif,
Lucknow).

According to almost all the historians, Asma, the elder sister of Ayesha
was 10 years older than Ayesha. If Asma was 100 years old in 73 AH,
she should have been 27 or 28 years old at the time of the hijrah.

If Asma was 27 or 28 years old at the time of hijrah, Ayesha should
have been 17 or 18 years old. Thus, Ayesha, being 17 or 18 years of
at the time of Hijra, she started to cohabit with the Prophet between
at either 19 to 20 years of age.

Based on Hajar, Ibn Katir, and Abda’l-Rahman ibn abi zanna’d,
Ayesha’s age at the time she began living with the Prophet would
be 19 or 20. In Evidence # 3, Ibn Hajar suggests that Ayesha was 12
years old and in Evidence #4 he contradicts himself with a 17 or 18-year-old
Ayesha. What is the correct age, twelve or eighteen?

CONCLUSION: Ibn Hajar is an unreliable source for Ayesha’s age.

EVIDENCE #5: The Battles of Badr and Uhud

A narrative regarding Ayesha’s participation in Badr is given
in the hadith of Muslim, (Kitabu’l-jihad wa’l-siyar, Bab
karahiyati’l-isti`anah fi’l-ghazwi bikafir). Ayesha, while
narrating the journey to Badr and one of the important events that took
place in that journey, says: “when we reached Shajarah”.
Obviously, Ayesha was with the group travelling towards Badr. A narrative
regarding Ayesha’s participation in the Battle of Uhud is given
in Bukhari (Kitabu’l-jihad wa’l-siyar, Bab Ghazwi’l-nisa’
wa qitalihinna ma`a’lrijal): “Anas reports that on the day
of Uhud, people could not stand their ground around the Prophet. [On
that day,] I saw Ayesha and Umm-i-Sulaim, they had pulled their dress
up from their feet [to avoid any hindrance in their movement].”
Again, this indicates that Ayesha was present in the Battles of Uhud
and Badr.

It is narrated in Bukhari (Kitabu’l-maghazi, Bab Ghazwati’l-khandaq
wa hiya’l-ahza’b): “Ibn `Umar states that the Prophet
did not permit me to participate in Uhud, as at that time, I was 14
years old. But on the day of Khandaq, when I was 15 years old, the Prophet
permitted my participation.”

Based on the above narratives, (a) the children below 15 years were
sent back and were not allowed to participate in the Battle of Uhud,
and (b) Ayesha participated in the Battles of Badr and Uhud

CONCLUSION: Ayesha’s participation in the Battles of Badr and
Uhud clearly indicates that she was not nine years old but at least
15 years old. After all, women used to accompany men to the battlefields
to help them, not to be a burden on them. This account is another contradiction
regarding Ayesha’s age.

EVIDENCE #6: Surat al-Qamar (The Moon)

According to the generally accepted tradition, Ayesha was born about
eight years before hijrah. But according to another narrative in Bukhari,
Ayesha is reported to have said: “I was a young girl (jariyah
in Arabic)” when Surah Al-Qamar was revealed (Sahih Bukhari, kitabu’l-tafsir,
Bab Qaulihi Bal al-sa`atu Maw`iduhum wa’l-sa`atu adha’ wa
amarr).

Chapter 54 of the Quran was revealed eight years before hijrah (The
Bounteous Koran, M.M. Khatib, 1985), indicating that it was revealed
in 614 CE. If Ayesha started living with the Prophet at the age of nine
in 623 CE or 624 CE, she was a newborn infant (sibyah in Arabic)
at the time that Surah Al-Qamar (The Moon) was revealed. According to
the above tradition, Ayesha was actually a young girl, not an infant
in the year of revelation of Al-Qamar. Jariyah means young
playful girl (Lane’s Arabic English Lexicon). So, Ayesha,
being a jariyah not a sibyah (infant), must be somewhere
between 6-13 years old at the time of revelation of Al-Qamar, and therefore
must have been 14-21 years at the time she married the Prophet.

CONCLUSION: This tradition also contradicts the marriage of Ayesha
at the age of nine.

EVIDENCE #7: Arabic Terminology

According to a narrative reported by Ahmad ibn Hanbal, after the death
of the Prophet’s first wife Khadijah, when Khaulah came to the
Prophet advising him to marry again, the Prophet asked her regarding
the choices she had in mind. Khaulah said: “You can marry a virgin
(bikr) or a woman who has already been married (thayyib)”.
When the Prophet asked the identity of the bikr (virgin), Khaulah
mentioned Ayesha’s name.

All those who know the Arabic language are aware that the word bikr
in the Arabic language is not used for an immature nine-year-old girl.
The correct word for a young playful girl, as stated earlier, is jariyah.
Bikr on the other hand, is used for an unmarried lady without
conjugal experience prior to marriage, as we understand the word “virgin”
in English. Therefore, obviously a nine-year-old girl is not a “lady”
(bikr) (Musnad Ahmad ibn Hanbal, Vol. 6, p. .210, Arabic, Dar
Ihya al-turath al-`arabi, Beirut).

CONCLUSION: The literal meaning of the word, bikr (virgin),
in the above hadith is “adult woman with no sexual experience
prior to marriage.” Therefore, Ayesha was an adult woman at the
time of her marriage.

EVIDENCE #8. The Qur’anic Text

All Muslims agree that the Quran is the book of guidance. So, we need
to seek the guidance from the Quran to clear the smoke and confusion
created by the eminent men of the classical period of Islam in the matter
of Ayesha’s age at her marriage. Does the Quran allow or disallow
marriage of an immature child of seven years of age?

There are no verses that explicitly allow such marriage. There is a
verse, however, that guides Muslims in their duty to raise an orphaned
child. The Quran’s guidance on the topic of raising orphans is
also valid in the case of our own children. The verse states: “And
make not over your property (property of the orphan), which Allah had
made a (means of) support for you, to the weak of understanding, and
maintain them out of it, clothe them and give them good education. And
test them until they reach the age of marriage. Then if you find them
maturity of intellect, make over them their property…” (Quran,
4:5-6).

In the matter of children who have lost a parent, a Muslim is ordered
to (a) feed them, (b) clothe them, (c) educate them, and (d) test them
for maturity “until the age of marriage” before entrusting
them with management of finances.

Here the Quranic verse demands meticulous proof of their intellectual
and physical maturity by objective test results before the age of marriage
in order to entrust their property to them.

In light of the above verses, no responsible Muslim would hand over
financial management to a seven- or nine-year-old immature girl. If
we cannot trust a seven-year-old to manage financial matters, she cannot
be intellectually or physically fit for marriage. Ibn Hambal (Musnad
Ahmad ibn Hambal, vol.6, p. 33 and 99) claims that nine-year-old Ayesha
was rather more interested in playing with toy-horses than taking up
the responsible task of a wife. It is difficult to believe, therefore,
that AbuBakr, a great believer among Muslims, would betroth his immature
seven-year-old daughter to the 50-year-old Prophet. Equally difficult
to imagine is that the Prophet would marry an immature seven-year-old
girl.

Another important duty demanded from the guardian of a child is to
educate them. Let us ask the question, “How many of us believe
that we can educate our children satisfactorily before they reach the
age of seven or nine years?” The answer is none. Logically, it
is an impossible task to educate a child satisfactorily before the child
attains the age of seven. Then, how can we believe that Ayesha was educated
satisfactorily at the claimed age of seven at the time of her marriage?

AbuBakr was a more judicious man than all of us. So, he definitely
would have judged that Ayesha was a child at heart and was not satisfactorily
educated as demanded by the Quran. He would not have married her to
anyone. If a proposal of marrying the immature and yet to be educated
seven-year-old Ayesha came to the Prophet, he would have rejected it
outright because neither the Prophet nor AbuBakr would violate any clause
in the Quran.

CONCLUSION: The marriage of Ayesha at the age of seven years would
violate the maturity clause or requirement of the Quran. Therefore,
the story of the marriage of the seven-year-old immature Ayesha is a
myth.

EVIDENCE #9: Consent in Marriage

A women must be consulted and must agree in order to make a marriage
valid (Mishakat al Masabiah, translation by James Robson, Vol.
I, p. 665). Islamically, credible permission from women is a prerequisite
for a marriage to be valid.

By any stretch of the imagination, the permission given by an immature
seven-year-old girl cannot be valid authorization for marriage.

It is inconceivable that AbuBakr, an intelligent man, would take seriously
the permission of a seven-year-old girl to marry a 50-year-old man.

Similarly, the Prophet would not have accepted the permission given
by a girl who, according to the hadith of Muslim, took her toys with
her when she went live with Prophet.

CONCLUSION: The Prophet did not marry a seven-year-old Ayesha because
it would have violated the requirement of the valid permission clause
of the Islamic Marriage Decree. Therefore, the Prophet married an intellectually
and physically mature lady Ayesha.

SUMMARY:

It was neither an Arab tradition to give away girls in marriage at
an age as young as seven or nine years, nor did the Prophet marry Ayesha
at such a young age. The people of Arabia did not object to this marriage
because it never happened in the manner it has been narrated.

Obviously, the narrative of the marriage of nine-year-old Ayesha by
Hisham ibn `Urwah cannot be held true when it is contradicted by many
other reported narratives. Moreover, there is absolutely no reason to
accept the narrative of Hisham ibn `Urwah as true when other scholars,
including Malik ibn Anas, view his narrative while in Iraq, as unreliable.
The quotations from Tabari, Bukhari and Muslim show they contradict
each other regarding Ayesha’s age. Furthermore, many of these
scholars contradict themselves in their own records. Thus, the narrative
of Ayesha’s age at the time of the marriage is not reliable due
to the clear contradictions seen in the works of classical scholars
of Islam.

Therefore, there is absolutely no reason to believe that the information
on Ayesha’s age is accepted as true when there are adequate grounds
to reject it as myth. Moreover, the Quran rejects the marriage of immature
girls and boys as well as entrusting them with responsibilities.

T.O. Shanavas is a physician based in Michigan. This article first
appeared in The Minaret in March 1999.

© 2001 Minaret

Extracted 09/06/02 from The
Minaret

What Was The Age of Ummul Mu’mineen Ayesha (May Allah be pleased with her) When She Married To Prophet Muhammad (Peace be upon him)?

(Courtesy of weloveallah@yahoogroups.com)

Some people believe that Ayesha (May Allah be pleased with her) was nine years old at the time of her marriage with Mohammad (peace be upon him) was consummated.

The age of Ayesha (ra) has been grossly mis-reported in the ahadith. Not only that, I think that the narratives reporting this event are not only highly unreliable but also that on the basis of other historical data, the event reported, is quite an unlikely happening. Let us look at the issue from an objective standpoint. My reservations in accepting the narratives, on the basis of which, Ayeshas (ra) age at the time of her marriage with the Prophet (pbuh) is held to be nine years are:

• Most of these narratives are reported only by Hisham ibn `urwah reporting on the authority of his father. An event as well known as the one being reported, should logically have been reported by more people than just one, two or three.
• It is quite strange that no one from Medinah, where Hisham ibn `urwah lived the first seventy one years of his life has narrated the event, even though in Medinah his pupils included people as well known as Malik ibn Anas. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have had shifted after living in Medinah for seventy one years.
• Tehzibu’l-tehzib, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet (pbuh) reports that according to Yaqub ibn Shaibah: “narratives reported by Hisham are reliable except those that are reported through the people of Iraq”. It further states that Malik ibn Anas objected on those narratives of Hisham which were reported through people of Iraq. (vol 11, pg 48 – 51)
• Mizanu’l-ai`tidal, another book on the narrators of the traditions of the Prophet (pbuh) reports that when he was old, Hisham’s memory suffered quite badly. (vol 4, pg 301 – 302)
• According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. But according to another narrative in Bukhari (kitabu’l-tafseer) Ayesha (ra) is reported to have said that at the time Surah Al-Qamar, the 54th chapter of the Qur’an, was revealed, “I was a young girl”. The 54th surah of the Qur’an was revealed nine years before Hijrah. According to this tradition, Ayesha (ra) had not only been born before the revelation of the referred surah, but was actually a young girl (jariyah), not an infant (sibyah) at that time. Obviously, if this narrative is held to be true, it is in clear contradiction with the narratives reported by Hisham ibn `urwah. I see absolutely no reason that after the comments of the experts on the narratives of Hisham ibn `urwah, why we should not accept this narrative to be more accurate.
• According to a number of narratives, Ayesha (ra) accompanied the Muslims in the battle of Badr and Uhud. Furthermore, it is also reported in books of hadith and history that no one under the age of 15 years was allowed to take part in the battle of Uhud. All the boys below 15 years of age were sent back. Ayesha’s (ra) participation in the battle of Badr and Uhud clearly indicate that she was not nine or ten years old at that time. After all, women used to accompany men to the battle fields to help them, not to be a burden on them.
• According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). It is reported in Taqri’bu’l-tehzi’b as well as Al-bidayah wa’l-nihayah that Asma (ra) died in 73 hijrah when she was 100 years old. Now, obviously if Asma (ra) was 100 years old in 73 hijrah she should have been 27 or 28 years old at the time of hijrah. If Asma (ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have been 17 or 18 years old at that time. Thus, Ayesha (ra), if she got married in 1 AH (after hijrah) or 2 AH, was between 18 to 20 years old at the time of her marriage.
• Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra) reports that Abu Bakr had four children and all four were born during the Jahiliyyah — the pre Islamic period. Obviously, if Ayesha (ra) was born in the period of jahiliyyah, she could not have been less than 14 years in 1 AH — the time she most likely got married.
• According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before Umar ibn Khattab (ra). This shows that Ayesha (ra) accepted Islam during the first year of Islam. While, if the narrative of Ayesha’s (ra) marriage at seven years of age is held to be true, Ayesha (ra) should not have been born during the first year of Islam.
• Tabari has also reported that at the time Abu Bakr planned on migrating to Habshah (8 years before Hijrah), he went to Mut`am — with whose son Ayesha (ra) was engaged — and asked him to take Ayesha (ra) in his house as his son’s wife. Mut`am refused, because Abu Bakr had embraced Islam, and subsequently his son divorced Ayesha (ra). Now, if Ayesha (ra) was only seven years old at the time of her marriage, she could not have been born at the time Abu Bakr decided on migrating to Habshah. On the basis of this report it seems only reasonable to assume that Ayesha (ra) had not only been born 8 years before hijrah, but was also a young lady, quite prepared for marriage.
• According to a narrative reported by Ahmad ibn Hanbal, after the death of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh) advising him to marry again, the Prophet (pbuh) asked her regarding the choices she had in her mind. Khaulah said: “You can marry a virgin (bikr) or a woman who has already been married (thayyib)”. When the Prophet (pbuh) asked about who the virgin was, Khaulah proposed Ayesha’s (ra) name. All those who know the Arabic language, are aware that the word “bikr” in the Arabic language is not used for an immature nine year old girl. The correct word for a young playful girl, as stated earlier is “Jariyah”. “Bikr” on the other hand, is used for an unmarried lady, and obviously a nine year old is not a “lady”.
• According to Ibn Hajar, Fatimah (ra) was five years older than Ayesha (ra). Fatimah (ra) is reported to have been born when the Prophet (pbuh) was 35 years old. Thus, even if this information is taken to be correct, Ayesha (ra) could by no means be less than 14 years old at the time of hijrah, and 15 or 16 years old at the time of her marriage.

These are some of the major points that go against accepting the commonly known narrative regarding Ayesha’s (ra) age at the time of her marriage.

Neither was it an Arab tradition to give away girls in marriage at an age as young as nine or ten years, nor did the Prophet (pbuh) marry Ayesha (ra) at such a young age. The people of Arabia did not object to this marriage, because it never happened in the manner it has been narrated.

A comparison between Islam and Christianity on how the religions treat women from their religious texts.

Creation

Female Gender vs. Male Gender

The Female Spiritual Essence

Menses

Sexual Relation During Her Menses

A Woman’s Right to Education

Right to Inheritance

Dressing Modesty / Head Covering

Polygamy

Prohibition in Marriage

Divorce

The Divorcee & Widow

The Respect of Parents

Most media are primed to present Islam as a problem; I’ve been curious about Islam as a solution.

by Jay Kinney – Whole Earth Review

What is it about Islam that motivates such fervent enthusiasm among some adherents? Most media are primed to present Islam as a problem; I’ve been curious about Islam as a solution.

As the Middle East dilemma continues to worsen, the pressures increase to choose sides and resort to sweeping generalizations and stereotypes. Indeed, members of the domestic foreign policy academy like Amos Perlmutter, editor of the Journal of Strategic Studies, are busy promulgating the view that the U.S. is in the midst of a “general Islamic war waged against the West, Christianity, modern capitalism, Zionism and communism all at once.” Perlmutter cast Iran and Libya in the same conspiratorial political roles as the Soviet Union and Cuba, and advocates that the U.S. “wage limited war against Iran’s surrogates, clients and allies in much the same way we can battle the surrogates of the USSR and Cuba.” (“Containment Strategy for the Islamic Holy War“, Wall Street Journal, Oct. 4, 1984)

Islam, like communism, is thus being cast as a hostile, amorphous Other with which we have little in common and to which our best response is war. No matter that it is hardly clear whether what we are defending is something vague like “the American Way of Life” or more specific, like the U.S. government or U.S.-based multinationals. All that seems certain is that “They” (vaguely defined) are out to get “Us” (vaguely defined).

With the administration in Washington already inclined to present complex phenomena in black and white terms, and its national constituency ever sensitive to humiliation, it is high time to examine whether Islam is indeed the Enemy, or perhaps a kind of mirror with which the West can evaluate its own fears and values.

To presume to speak of Islam or any other religion or ideology with millions of adherents is, at best, to risk incoherence. As Edward Said underscores in Covering Islam, Islam is not a monolithic entity for which a few pat generalizations are a sufficient description. Rather, there are a multitude of Islams: Muslims in Saudi Arabia, Malaysia, Pakistan, and the U.S.; Sunni Muslims, Shi’ite Muslims, radical Muslims, conservative Muslims, Muslims now and Muslims 1,000 years ago.

All Muslims “submit to Allah” (which is the meaning of the Arabic word ‘Islam’), and are members of the Ummah, the universal body of believers. But they are also variously affected by local customs, different schools of Islamic law, competing leaders and political crises. Once this fact sinks in, the prospect of providing a meaningful overview of Islam seems difficult indeed. Yet, despite their differences, 800 million Muslims do hold enough in common that a general discussion of Islam is not totally pointless.

The first step toward understanding something alien is the discovery of some common element shared by both you and the Other. In my own case, there were at least two instances of stumbling upon aspects of Islam that made me stop in my tracks and take a second look. The first of these was my reading of some of the writings of Sufism, the mystical current within Islam. These documents – stories, biographies, poetry, and sermons – had a universal quality which leapt across the centuries and oceans separating them from me. They provided a hint that there was more to Islam than I had originally thought.

The second instance was more recent and not connected to spiritual matters at all. This was my coming upon an issue of Inquiry, a British magazine published by and for Muslims. Once I got past the occasional slips in grammar and proofing which reminded me that English was not the first language of most of the journal’s writers, I found an intriguing window into the heated discussions going on in Islamic intellectual circles.

Much to my surprise, as I explored back issues of the magazine, I discovered articles on Nuclear Winter, appropriate technology, the New Alchemy Institute, and the Club of Rome amidst more likely articles on subjects like Iran’s revolution, Lebanon, Islamic calligraphy, and Pakistani banking.

Though Inquiry, like Sufism, should not be taken as representative of everyday, mainstream Islam, it was apparent to me that there are currents within that ocean of believers that run close to our shores. This is particularly difficult to keep in mind when kidnappings, car bombs, and civil wars shape our usual news of matters Islamic. That the Ayotollah Khomeini has cast the U.S. in the role of the “Great Satan” is not to be ignored, but neither is the whole picture.

We would do well to remember that attacks on ‘the West’ or the U.S. are not attacks on us personally – and are not necessarily attacks on everything Western. Upon further investigation, it turns out that much of what is most objectionable to traditional Islamic cultures are those aspects of modern life which many American readers are also likely to criticize: rampant materialism, the whirlwinds of fashion, hedonism, the economic exploitation of the Third World, and the intervention of the Superpowers in local political disputes.

This is not to say that if you scratch a mullah you’ll find an unreconstructed granola-head underneath. Nor is it to condone desperate measures like plane hijackings or suicide attacks which grow out of local politics. Still, I can’t help thinking (to turn Amos Perlmutter’s quote on its head) that a worldview that is accused of waging war on “the West, Christianity, modern capitalism, Zionism and communism all at once” must have something worth listening to.

If a vital mystical tradition and a wariness of rampant modernization are the aspects of Islam that are most immediately appealing, what of other aspects that are more threatening?

In confronting Islam, the West is, above all, brought face to face with its own past – echoes of earlier centuries when the eternal took precedence over the temporal, and religion was central to social existence, interpenetrating the rhythms and gestures of daily life. Such immersion in the humble satisfactions of religion is reminiscent of both the Church-dominated Middle Ages and the colonial days of Puritans and Quakers, neither of which is likely to produce much nostalgic enthusiasm these days.

Islam, which eschews monasticism, nevertheless instructs its followers to pray five times daily at prescribed times, a schedule of devotion paralleled in the West, these days, only at monasteries and convents. The average Westerner, witnessing the ordinary spectacle of a crowd on the street stopping on schedule to kneel and pray, is brought up short – as if having wandered by mistake into a convention of monks. The unselfconscious faith of the crowd contrasts with our own sophisticated faithlessness, making us ill at ease.

Or again, in our meeting with Qur’anic morality, where specific acts are forbidden in no uncertain terms and strict punishments spelled out, we’re flung up against the very foundations of the modern, mobile West where freedom consists of keeping as many constraints as possible at arm’s length. No alcohol? No pork chops? No bikinis? One can feel the shudders reverberating off the walls of shopping malls across the nation.

Yet here, too, the popular cliché is not always accurate. The Chador (full-body veil) worn by women in Iran is not a universal Muslim custom, for instance, and both the Qur’an and the Sharia (Islamic Law) turn out to have sufficient room for a variety of interpretations on numerous points. Nevertheless, the situation of women in Islam is perhaps the main sticking point for most non-Muslims.

While anti-Zionist or anti-Israeli sentiment is not inherently Islamic, it is nearly universal as a component of foreign policy for most Islamic countries and is echoed in most Muslim publications that touch on political issues. This can be another sticking point for Americans who have grown accustomed to supporting Israel in any and every conflict.

If Islam were solely a foreign phenomenon thousands of miles away, it might be possible to not in abstract appreciation (or hostility) and let it go at that. However, in recent years, Islam has seen significant growth in North America itself. A small portion of the growth could be attributed to domestic interest in Sufism, and a larger portion to the immigration of Muslims from abroad. But the most significant home-grown brand of Islam has been what began as the Black Muslim movement.

Originally founded by Elijah Muhammad as an organization espousing an unorthodox blend of black separatism, radical politics, entrepreneurship, and Islam, the Nation of Islam proved puzzling to orthodox Muslims abroad. Malcolm X, the most famous leader in the movement, eventually abandoned the Nation of Islam for a more traditional Islam after traveling to Makkah and being impressed by the unity of Muslims irrespective of race. When Elijah Muhammad died and the movement’s leadership fell to W. Deen Muhammad, the latter began to slowly make changes to the group along more orthodox lines. Meanwhile, a section of the followers of Elijah Muhammad organized themselves behind Louis Farrakhan, who continues to follow the teachings of his mentor.

In 1985, when W. Deen Muhammad disbanded the American Muslim Mission (formerly the Nation of Islam) and instructed his followers to consider themselves members of the world Islamic Ummah (body of believers), he put the finishing touches on this process – taking the Black Muslim movement away from separatism and away from defining itself according to race. The new decentralized mosques across the U.S. may still look to W. Deen Muhammad for guidance, but they are financially and organizationally on their own. This marks a new stage for a movement which has succeeded in bringing Islam to inner cities and prisons where other religions were encountering stiff resistance.

With the barriers now down between the followers of W. Deen Muhammad and other American Muslims, it is likely that Islam will continue to grow here at home. I hope that our understanding of it keeps pace with that growth.

– Jay Kinney

Key Terms and Names

In order to understand Islam it is necessary to know the meaning of certain key terms and the identity of some proper names. Most of them are in the Arabic language, and there is often no equivalent in English or in other tongues.

Islam means submission, that is, submission to the will of God, the characteristic attitude of members of the Islamic faith.

Muslim (often misspelled Moslem) is based on the same Arabic root as Islam (s-l-m) and means ‘one who submits to God’, that is, a believer in Islam. It is incorrect and objectionable to call members of this religion Muhammadans, as they do not worship Muhammad in the way Christians worship Christ.

Allah is the Supreme Being, the one and only God. According to Islam, Allah is the same God as that is worshiped by the Jews and Christians, and Arabic-speaking Christians also use this name when referring to God.

Muhammad is the prophet or apostle of God to the Arabs of the 7th century (According to the Qur’an Muhammad is the Prophet and Messenger of Allah to all mankind not only to the Arabs. [III&E]). He was born in Arabia about 570 and died in 632. According to Islam, he was the last of a line of prophets, including many of those of the Old Testament and Jesus.

The Qur’an (also spelled Koran, Coran, Alkoran, etc.) is the holy scripture of Islam, revealed by Allah to Muhammad. The word “Qur’an” means “readings” or “recitations.”

Makkah (often misspelled Mecca) is the caravan town where Muhammad was born and raised. It is near the west coast of Arabia, about 45 miles (72 kilometers) from the seaport of Jeddah, and about midway between the northern and southern ends of the Red Sea.

The Ka’ba, meaning “cube” in Arabic, is the principal shrine of Islam, located in Makkah. It is the center of the Muslim pilgrimage and the point towards which all Muslims the world over face in prayer.

Sunna means “tradition” and is the sum of the sayings and actions of Muhammad as recalled by his companions and followers. As such it is second only to the Qur’an as a source of Islamic belief and practices. Sunna (adjective “sunni” or “sunnite”) also denotes the mainstream or “orthodox” body of Muslims as opposed to “Shi’a.”

Shi’a (adjective “Shi’i” or “Shi’ite.”) is the minority division (10-15 percent ) of Islam, consisting of scores of dissident sects opposed to Sunni Islam and to one another. The name means “party” in the political sense and comes from Shi’at Ali, the party of Ali.

Ali was a cousin of Muhammad and was married to the Prophet’s daughter, Fatima. He was elected fourth caliph of Islam – conflict between the followers of Ali and the Umayyads split Islam into the sects that exist today. His followers are called Alids.

Hadith, meaning communication or narrative, is the record of an individual saying or action or approvals of Muhammad taken as a model of behavior by Muslim.

Caliph, from the Arabic “Khalifa“, means deputy or successor and is the title of the theoretical leader of Islam. The caliphate is now vacant in Sunni Islam. The Shi’ite sects have complicated beliefs concerning it.

– from “Islam: A Primer”, by John Sabini

Mr. Jay Kinney is the editor of “Gnosis Magazine”

“Islam Beyond Stereotypes”, published in Whole Earth Review in Winter, 1985. This article, “Islam as Other” is reprinted with slight revision by Jay Kinney himself.

Published with permission of Mr. Jay Kinney, and Whole Earth Review

One man’s journey of exploration, leading him to Islam

by Daniel Abdal-Hayy Moore

I became a Muslim when it seemed I had already accepted Islam in my bones, as if beyond choice, and I only had to make a leap to embrace it formally. Outwardly I was content; inwardly I was coasting. My three year old theatre company was disbanded after a hilariously chaotic production for a Tim Leary Benefit at the Family Dog in San Francisco, circa ’68 – naturally, the orange juice everyone had passed around was spiked, so that the chorus members were doing the final scene in the first ten minutes – and for six months I had been typing out poetry manuscripts in my attic in Berkeley preparatory to a big publishing push.

I considered myself a Zen Buddhist, but I was other things as well. My normal routine was to get up, sit zazen, smoke a joint, do half an hour of yoga, then read the Mathnawi of Rumi, the long mystical poem of that great Persian Sufi of the thirteenth century.

Then I met the man who was to be my guide to our teacher in Morocco, Shaykh Muhammad ibn al-Habib, may Allah be pleased with him. At first, the meeting was simply remarkable, and my guide a simply a remarkable man. But soon our encounter was to become extraordinary, leading to a revolution in my life from which I have never recovered, and never hope to.

The man looked like an eccentric Englishman. He too had only recently come out of the English version of the Hippie Wave. He was older, refined in his manners, spectacularly witty and intellectual, but of that kind prevalent then who had hobnobbed with the Beatles and knew the Tantric Art collection of Brian Jones firsthand. He had been on all the classic drug quests – peyote in the Yucatan, mescaline with Laura Huxley – but with the kif quest in Morocco, he had stumbled on Islam, and then the Sufis, and the game was up. A profound change had taken place in his life that when far beyond the psychedelic experience.

For the three days following our meeting, two other Americans and I listened in awe as this magnificent storyteller unfolded the picture of Islam, of the perfection of the Prophet Muhammad, and of the 100 year old plus Shaykh, sitting under a great fig tree in a garden with his disciples, singing praises of Allah. It was everything I’d always dreamed of. It was poetry come alive. It was the visionary experience made part of daily life, with the Prophet a perfectly balanced master of wisdom and simplicity, an historically accessible Buddha, with a mixture of the earthiness of Moses, the other-worldliness of Jesus, and a light all his own.

The prophetic knowledge our guide talked about was a kind of spiritual existentialism. It was a matter of how you enter a room, which foot you entered with, that you sipped water but gulped mild, that you said “bismillah” (In the name of Allah) before eating or drinking, and “alhamdulillah” (Praise be to Allah) afterwards, and so on. But rather than seeing this as a burden of hundreds of “how-to’s”, it was more like what the LSD experience taught us, that there is a “right” way to do things that has, if you will, a cosmic resonance. It is a constant awareness of courtesy to the Creator and His creation that in itself ensures and almost visionary intensity.

It is hard to put forward any kind of explanation of Islam, to try to suggest the beauty of its totality, through the medium of words. The light of Islam, since it is transformational and alchemical in nature, almost always comes via a human messenger who is a transmitter of the picture by his very being.

Face to face with our guide, what struck us most was his impeccable, noble behavior. He seemed to be living what he was saying. Finally, the moment came, as a surprise, when he confronted me with my life. “Well,” he said one morning after three full days of rapturous agreement that what he was bringing us was the best thing we’d ever heard. “What do you think? Do you want to become a Muslim?”

I hedged. “It’s the most beautiful thing I’ve heard about so far. After all my Zen Buddhism, all my yoga, Tibetan Buddhism and Hindu gurus, this is certainly it! But I think I would like to travel a little, see the world, go to Afghanistan (then unoccupied), maybe meet my Shaykh in a mountain village far off somewhere.”

“That’s not good enough. You have to decide now. Yes or no. If it’s yes, then we start on a great adventure. If it’s no, then no blame, I’ve done my duty. I’ll just say goodbye and go on my way. But you have to decide now. I’ll go downstairs and read a magazine and wait. Take your time.”

When he had left the room I saw there was no choice. My whole being had already acquiesced. All my years up to that moment simply rolled away. I was face-to-face with worship of Allah, wholly and purely, with the Path before me well-trodden, heavily sign posted, with a guide to a Master plunk in front of me. Or I could reject all of this for a totally self-invented and uncertain future.

It was the day of my birthday, just to make it that much more dramatic. I chose Islam.

—–

Daniel Abdal-Hayy Moore was born in 1940 in Oakland, California. His first book of poems, Dawn Visions, was published by Lawrence Ferlinghetti of City Lights Books, San Francisco, in 1964, and the second in 1972, Burnt Heart / An Ode to the War Dead. He became a Sufi Muslim in 1970, performed the Hajj in 1972, and has lived and traveled throughout Morocco, Spain, Algeria and Nigeria, landing in California and publishing The Desert is the Only Way Out, and Chronicles of Akhira. Living in Philadelphia since 1990, in 1996 he published The Ramadan Sonnets, and in 2002 a new book of poems with Syracuse University Press, The Blind Beekeeper. He is also widely published on the worldwide web: The American Muslim, DeenPort, and his own website: www.danielmoorepoetry.com among others.

Published with the permission of Whole Earth Review and Daniel Abdal-Hayy Moore. The III&E is grateful for their kind permission.

Reprinted from Whole Earth Review, No. 49 Winter 1985

How non-Muslims have described Islam

The Islam that was revealed to Muhammad (PBUH) is the continuation and culmination of all the preceding revealed religions and hence it is for all times and all peoples. This status of Islam is sustained by glaring facts. Firstly, there is no other revealed book extant in the same form and content as it was revealed. Secondly, no other revealed religion has any convincing claim to provide guidance in all walks of human life for all times. But Islam addresses humanity at large and offers basic guidance regarding all human problems. Moreover, it has withstood the test of fourteen hundred years and has all the potentialities of establishing an ideal society as it did under the leadership of the last Prophet Muhammad (PBUH).

It was a miracle that Prophet Muhammad could bring even his toughest enemies to the fold of Islam without adequate material resources. Worshipers of idols, blind followers of the ways of forefathers, promoters of tribal feuds, abusers of human dignity and blood, became the most disciplined nation under the guidance of Islam and its Prophet. Islam opened before them vistas of spiritual heights and human dignity by declaring righteousness as the sole criterion of merit and honor. Islam shaped their social, cultural, moral and commercial life with basic laws and principles which are in conformity with human nature and hence applicable in all times as human nature does not change.

It is so unfortunate that the Christian West instead of sincerely trying to understand the phenomenal success of Islam during its earlier time, considered it as a rival religion. During the centuries of the Crusades this trend gained much force and impetus and huge amount of literature was produced to tarnish the image of Islam. But Islam has begun to unfold its genuineness to the modern scholars whose bold and objective observations on Islam belie all the charges leveled against it by the so-called unbiased orientalists.

Here we furnish some observations on Islam by great and acknowledged non-Muslim scholars of modern time. Truth needs no advocates to plead on its behalf, but the prolonged malicious propaganda against Islam has created great confusion even in the minds of free and objective thinkers.

We hope that the following observations would contribute to initiating an objective evaluation of Islam.

Canon Taylor, Paper read before the Church Congress at Walverhamton, Oct. 7, 1887, Quoted by Arnond in The Preaching of Islam, pp. 71-72:

“It (Islam) replaced monkishness by manliness. It gives hope to the slave, brotherhood to mankind, and recognition of the fundamental facts of human nature.”

Sarojini Naidu, Lectures on “The Ideals of Islam”, see Speeches and Writings of Sarojini Naidu, Madras, 1918, p. 167:

“Sense of justice is one of the most wonderful ideals of Islam, because as I read in the Qur’an I find those dynamic principles of life, not mystic but practical ethics for the daily conduct of life suited to the whole world.”

De Lacy O’Leary, Islam at the Crossroads, London, 1923, p.8:

“History makes it clear however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated.”

H.A.R. Gibb, Whither Islam, London, 1932, p. 379:

“But Islam has a still further service to render to the cause of humanity. It stands after all nearer to the real East than Europe does, and it possesses a magnificent tradition of inter-racial understanding and cooperation. No other society has such a record of success in uniting in an equality of status, of opportunity, and of endeavors so many and so various races of mankind… Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If ever the opposition of the great societies of East and West is to be replaced by cooperation, the mediation of Islam is an indispensable condition. In its hands lies very largely the solution of the problem with which Europe is faced in its relation with East. If they unite, the hope of a peaceful issue is immeasurably enhanced. But if Europe, by rejecting the cooperation of Islam, throws it into the arms of its rivals, the issue can only be disastrous for both.”

G.B. Shaw, The Genuine Islam, Vol. 1, No. 81936:

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

A.J. Toynbee, Civilization on Trial, New York, 1948, p. 205:

“The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam and in the contemporary world. There is, as it happens, a crying need for the propagation of this Islamic virtue.”

A.M.L. Stoddard, quoted in Islam – The Religion of All Prophets, Begum Bawani Waqf, Karachi, Pakistan, p. 56:

“The rise of Islam is perhaps the most amazing event in human history. Springing from a land and a people alike previously negligible, Islam spread within a century over half the earth, shattering great empires, overthrowing long established religions, remolding the souls of races, and building up a whole new world – world of Islam.

“The closer we examine this development the more extraordinary does it appear. The other great religions won their way slowly, by painful struggle and finally triumphed with the aid of powerful monarchs converted to the new faith. Christianity had its Constantine, Buddhism its Asoka, and Zoroastrianism its Cyrus, each lending to his chosen cult the mighty force of secular authority. Not so Islam. Arising in a desert land sparsely inhabited by a nomad race previously undistinguished in human annals, Islam sallied forth on its great adventure with the slenderest human backing and against the heaviest material odds. Yet Islam triumphed with seemingly miraculous ease, and a couple of generations saw the Fiery Crescent borne victorious from the Pyrenees to the Himalayas and from the desert of Central Asia to the deserts of Central Africa.”

Edward Montet, “La Propaganda Chretienne it Adversaries Musulmans”, Paris, 1890, quoted by T.W. Arnold in The Preaching of Islam, London, 1913, pp. 413-414:

“Islam is a religion that is essentially rationalistic in the widest sense of this term considered etymologically and historically. The definition of rationalism as a system that bases religious belief on principles furnished by the reason applies to it exactly… It cannot be denied that many doctrines and systems of theology and also many superstitions, from the worship of saints to the use of rosaries and amulets, have become grafted on the main trunk of Muslim creed. But in spite of the rich development, in every sense of the term, of the teachings of the prophet, the Quran has invariably kept its place as the fundamental starting point, and the dogma of unity of God has always been proclaimed therein with a grandeur, a majesty, an invariable purity and with a note of sure conviction, which it is hard to find surpassed outside the pale of Islam. This fidelity to the fundamental dogma of the religion, the elemental simplicity of the formula in which it is enunciated, the proof that it gains from the fervid conviction of the missionaries who propagate it, are so many causes to explain the success of Mohammedan missionary efforts. A creed so precise, so stripped of all theological complexities and consequently so accessible to the ordinary understanding might be expected to possess and does indeed possess a marvelous power of winning its way into the consciences of men.”

W. Montgomery Watt, Islam and Christianity Today, London, 1983, p.IX:

“I am not a Muslim in the usual sense, though I hope I am a “Muslim” as “one surrendered to God”, but I believe that embedded in the Quran and other expressions of the Islamic vision are vast stores of divine truth from which I and other occidentals have still much to learn, and ‘Islam is certainly a strong contender for the supplying of the basic framework of the one religion of the future.'”

Paul Varo Martinson (editor), ISLAM, An Introduction for Christians, Augsburg, Minneapolis, 1994, p. 205:

“Islam is an authentic faith that shapes our Muslim neighbors’ innermost being and determines their attitude in life. And the Islamic faith is generally more tradition oriented than the recent Western shape of Christian faith, which has experienced considerable secularization. Yet we are only fair to the Islamic population when we understand them from their religious core and respect them as a faith community. Muslims have become important partners in faith conversation.”

John Alden Williams (editor), ISLAM, George Braziller, New York, 1962, inside dust cover:

“Islam is much more than a formal religion: it is an integral way of life. In many ways it is a more determining factor in the experience of its followers than any other world religion. The Muslim (“One who submits“) lives face to face with Allah at all times and will introduce no separation between his life and his religion, his politics and his faith. With its strong emphasis on the brotherhood of men cooperating to fulfill the will of Allah, Islam has become one of the most influential religions in the world today.”

John L. Esposito, ISLAM, The Straight Path, Oxford University Press, New York, 1988, pp. 3-4:

“Islam stands in a long line of Semitic, prophetic religious traditions that share an uncompromising monotheism, and belief in God’s revelation, His prophets, ethical responsibility and accountability, and the Day of Judgement. Indeed, Muslims, like Christians and Jews, are the Children of Abraham, since all trace their communities back to him. Islam’s historic religious and political relationship to Christendom and Judaism has remained strong throughout history. This interaction has been the source of mutual benefit and borrowing as well as misunderstanding and conflict.”

How non-Muslims have described the Prophet Muhammad

During the centuries of the Crusades, all sorts of slanders were invented against the Prophet Muhammad (pbuh). With the birth of the modern age, however, marked with religious tolerance and freedom of thought, there has been a great change in the approach of Western authors in their delineation of his life and character. The views of some non-Muslim scholars regarding Prophet Muhammad, given at the end, justify this opinion.

The West has still to go a step forward to discover the greatest reality about Muhammad, and that is his being the true and last Prophet of God for all of humanity. In spite of all its objectivity and enlightenment here has been no sincere and objective attempt by the West to understand the Prophethood of Muhammad (pbuh). It is so strange that very glowing tributes are paid to him for his integrity and achievement, but his claim of being the Prophet of God has been rejected explicitly and implicitly. It is here that a searching of the heart is required, and a review if the so-called objectivity is needed. The following glaring facts from the life of Muhammad (pbuh) have been furnished to facilitate an unbiased, logical and objective decision regarding his Prophethood.

Up to the age of forty, Muhammad was not known as a statesman, a preacher or an orator. He was never seen discussing the principles of metaphysics, ethics, law, politics, economics or sociology. No doubt he possessed an excellent character, charming manners and was highly cultured. Yet there was nothing so deeply striking and so radically extraordinary in him that would make men expect something great and revolutionary from him in the future. But when he came out of the Cave (Hira) with a new message, he was completely transformed. Is it possible for such a person of the above qualities to turn all of a sudden into ‘an imposter’ and claim to be the Prophet of Allah and thus invite the rage of his people? One might ask, for what reason did he suffer all the hardships imposed on him? His people offered to accept him as their king and to lay all the riches of the land at his feet if only he would leave the preaching of his religion. But he chose to refuse their tempting offers and go on preaching his religion single-handedly in the face of all kinds of insults, social boycott and even physical assault by his own people. Was it not only God’s support and his firm will to disseminate the message of Allah and his deep-rooted belief that ultimately Islam would emerge as the only way of life for humanity, that he stood like a mountain in the face of all opposition and conspiracies to eliminate him? Furthermore, had he come with a design of rivalry with the Christians and the Jews, why should he have made belief in Jesus and Moses and other Prophets of God (peace be upon them) a basic requirement of faith without which no one could be a Muslim?

Is it not an incontrovertible proof of his Prophethood that in spite of being unlettered and having led a very normal and quiet life for forty years, when he began preaching his message, all of Arabia stood in awe and wonder at his wonderful eloquence and oratory? It was so matchless that the whole legion of Arab poets, preachers and orators of the highest caliber failed to bring forth its equivalent. And above all, how could he then pronounce truths of a scientific nature contained in the Qur’an that no human being could possibly have developed at that time?

Last but not least, why did he lead a hard life, even after gaining power and authority? Just ponder over the words he uttered while dying: “We, the community of the Prophets, are not inherited. Whatever we leave is for charity.”

As a matter of fact, Muhammad (pbuh) is the last link of the chain of Prophets sent in different lands and times since the beginning of human life on this planet. Read the following writings of the western authors:

Lamartine, Histoire de la Turquie, Paris 1854, Vol II, pp. 276-77:

“If greatness of purpose, smallness of means, and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples and dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls… the forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death; all these attest not to an imposture but to a firm conviction which gave him the power to restore a dogma. This dogma was twofold, the unit of God and the immateriality of God; the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with words.

“Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?”

Edward Gibbon and Simon Ocklay, History of the Saracen Empire, London, 1870, p. 54:

“It is not the propagation but the permanency of his religion that deserves our wonder, the same pure and perfect impression which he engraved at Mecca and Medina is preserved, after the revolutions of twelve centuries by the Indian, the African and the Turkish proselytes of the Koran…The Mahometans have uniformly withstood the temptation of reducing the object of their faith and devotion to a level with the senses and imagination of man. ‘I believe in One God and Mahomet the Apostle of God’, is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honors of the prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion.”

Bosworth Smith, Mohammed and Mohammadanism, London 1874, p. 92:

“He was Caesar and Pope in one; but he was Pope without Pope’s pretensions, Caesar without the legions of Caesar: without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports.”

Annie Besant, The Life and Teachings of Muhammad, Madras 1932, p. 4:

“It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher.”

W. Montgomery, Mohammad at Mecca, Oxford 1953, p. 52:

“His readiness to undergo persecutions for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement – all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad.”

James A. Michener, ‘Islam: The Misunderstood Religion’ in Reader’s Digest (American Edition), May 1955, pp. 68-70:

“Muhammad, the inspired man who founded Islam, was born about A.D. 570 into an Arabian tribe that worshiped idols. Orphaned at birth, he was always particularly solicitous of the poor and needy, the widow and the orphan, the slave and the downtrodden. At twenty he was already a successful businessman, and soon became director of camel caravans for a wealthy widow. When he reached twenty-five, his employer, recognizing his merit, proposed marriage. Even though she was fifteen years older, he married her, and as long as she lived, remained a devoted husband.

“Like almost every major prophet before him, Muhammad fought shy of serving as the transmitter of God’s word, sensing his own inadequacy. But the angel commanded ‘Read’. So far as we know, Muhammad was unable to read or write, but he began to dictate those inspired words which would soon revolutionize a large segment of the earth: “There is one God.”

“In all things Muhammad was profoundly practical. When his beloved son Ibrahim died, an eclipse occurred, and rumors of God’s personal condolence quickly arose. Whereupon Muhammad is said to have announced, ‘An eclipse is a phenomenon of nature. It is foolish to attribute such things to the death or birth of a human-being.’

“At Muhammad’s own death an attempt was made to deify him, but the man who was to become his administrative successor killed the hysteria with one of the noblest speeches in religious history: ‘If there are any among you who worshiped Muhammad, he is dead. But if it is God you worshiped, He lives forever.'”

Michael H. Hart, The 100: A Ranking of the Most Influential Persons in History, New York: Hart Publishing Company, Inc. 1978, p. 33:

“My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular level.”

What people have said about the Quran

Humanity has received the Divine guidance only through two channels: firstly the word of Allah, secondly the Prophets who were chosen by Allah to communicate His will to human beings. These two things have always been going together and attempts to know the will of Allah by neglecting either of these two have always been misleading. The Hindus neglected their prophets and paid all attention to their books that proved only word puzzles which they ultimately lost. Similarly, the Christians, in total disregard to the Book of Allah, attached all importance to Christ and thus not only elevated him to Divinity, but also lost the very essence of TAWHEED (monotheism) contained in the Bible.

As a matter of fact, the main scriptures revealed before the Qur’an, i.e., the Old Testament and the Gospel, came into book-form long after the days of the Prophets and that too in translation. This was because the followers of Moses and Jesus made no considerable effort to preserve these Revelations during the life of their Prophets. Rather, they were written long after their death. Thus, what we now have in the form of the Bible (the Old as well as the New Testament) is translations of individuals’ accounts of the original revelations which contain additions and deletions made by the followers of the said Prophets. On the contrary, the last revealed Book, the Qur’an, is extant in its original form. Allah Himself guaranteed its preservation and that is why the whole of the Qur’an was written during the lifetime of the Prophet Muhammad (PBUH) himself though on separate pieces of palm leaves, parchments, bones etc.. Moreover, there were tens of thousands of companions of the Prophet who memorized the whole Qur’an and the Prophet himself used to recite it to the Angel Gabriel once a year and twice in the year he died. The first Caliph Abu Bakr entrusted the collection of the whole Qur’an in one volume to the Prophet’s scribe, Zaid Ibn Thabit. This volume was with Abu Bakr till his death. Then it was with the second Caliph Umar and after him it came to Hafsa, the Prophet’s wife. It was from this original copy that the third Caliph Uthman prepared several other copies and sent them to different Muslim territories.

The Qur’an was so meticulously preserved because it was to be Book of Guidance for humanity for all times to come. That is why it does not address the Arabs alone in whose language it was revealed. It speaks to man as a human being:

“O Man! What has seduced you from your Lord.”

The practicability of the Qur’anic teachings is established by the examples of Muhammad (PBUH) and the good Muslims throughout the ages. The distinctive approach of the Qur’an is that its instructions are aimed at the general welfare of man and are based on the possibilities within his reach. In all its dimensions the Qur’anic wisdom is conclusive. It neither condemns nor tortures the flesh nor does it neglect the soul. It does not humanize God nor does it deify man. Everything is carefully placed where it belongs in the total scheme of creation.

Actually the scholars who allege that Muhammad (PBUH) was the author of the Qur’an claim something which is humanly impossible. Could any person of the sixth century C.E. utter such scientific truths as the Qur’an contains? Could he describe the evolution of the embryo inside the uterus so accurately as we find it in modern science?

Secondly, it is logical to believe that Muhammad (PBUH), who up to the age of forty was marked only for his honesty and integrity, began all of a sudden the authorship of a book matchless in literary merit and the equivalent of which the whole legion of the Arab poets and orators of the highest caliber could not produce? And lastly, is it justified to say Muhammad (PBUH), who was known as AL-AMEEN (the trustworthy) in his society and who is still admired by the non-Muslim scholars for his honesty and integrity, came forth with a false claim and on that falsehood could train thousands of men of character, integrity and honesty, who were able to establish the best human society on the surface of the earth?

Surely, any sincere and unbiased searcher of truth will come to believe that the Qur’an is the revealed Book of Allah.

Without necessarily agreeing with all they said, we furnish here some opinions of important non-Muslim scholars about the Qur’an. Readers can easily see how the modern world is coming closer to reality regarding the Qur’an. We appeal to all open-minded scholars to study the Qur’an in the light of the aforementioned points. We are sure that any such attempt will convince the reader that the Qur’an could never be written by any human being.

Goethe, quoted in T.P. Hughes’ Dictionary of Islam, p. 526:

“However often we turn to it [the Qur’an] at first disgusting us each time afresh, it soon attracts, astounds, and in the end enforces our reverence…Its style, in accordance with its contents and aim is stern, grand, terrible – ever and anon truly sublime – Thus this book will go on exercising through all ages a most potent influence.”

G. Margoliouth, Introduction to J.M. Rodwell’s The Koran, New York: Everyman’s Library, 1977, p. vii:

“The Koran admittedly occupies an important position among the great religious books of the world. Though the youngest of the epoch making works belonging to this class of literature, it yields to hardly any in the wonderful effect which it has produced on large masses of men. It has created an all but new phase of human thought and a fresh type of character. It first transformed a number of heterogeneous desert tribes of the Arabian peninsula into a nation of heroes, and then proceeded to create the vast politico-religious organizations of Mohammedan world which are one of the great forces with which Europe and the East have to reckon today.”

Dr. Stiengass, quoted in T.P. Hughes’ Dictionary of Islam, pp. 526-527:

“A work, then, which calls forth so powerful and seemingly incompatible emotions even in the distant reader – distant as to time, and still more so as a mental development- a work which not only conquers the repugnance which he may begin its perusal, but changes this adverse feeling into astonishment and admiration, such a work must be a wonderful production of the human mind indeed and a problem of the highest interest to every thoughtful observer of the destinies of mankind.”

Maurice Bucaille, The Bible, the Qur’an and Science, 1978, p. 125:

“The above observation makes the hypothesis advanced by those who see Muhammad as the author of the Qur’an untenable. How could a man, from being illiterate, become the most important author, in terms of literary merits, in the whole of Arabic literature? How could he then pronounce truths of a scientific nature that no other human being could possibly have developed at that time, and all this without once making the slightest error in his pronouncement on the subject?”

Dr. Steingass, quoted inn Hughes’ Dictionary of Islam, p. 528:

“Here, therefore, its merits as a literary production should perhaps not be measured by some preconceived maxims of subjective and aesthetic taste, but by the effects which it produced in Mohammed’s contemporaries and fellow countrymen. If it spoke so powerfully and convincingly to the hearts of his hearers as to weld hitherto centrifugal and antagonistic elements into one compact and well organized body, animated by ideas far beyond those which had until now ruled the Arabian mind, then its eloquence was perfect, simply because it created a civilized nation out of savage tribes, and shot afresh woof into the old warp of history.”

Arthur J. Arberry, The Koran Interpreted, London: Oxford University Press, 1964, p. x:

“In making the present attempt to improve on the performance of my predecessors, and to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pain to study the intricate and richly varied rhythms which – apart from the message itself – constitute the Koran’s undeniable claim to rank amongst the greatest literary masterpieces of mankind. This very characteristic feature – ‘that inimitable symphony’, as the believing Pickthall described his Holy Book, ‘the very sounds of which move men to tears and ecstasy’ – has been almost totally ignored by previous translators; it is therefore not surprising that what they have wrought sounds dull and flat indeed in comparison with the splendidly decorated original.”

Maurice Bucaille, The Qur’an and Modern Science, 19812, p. 18:

“A totally objective examination of it [the Qur’an] in the light of modern knowledge, leads us to recognize the agreement between the two, as has been already noted on repeated occasions, It makes us deem it quite unthinkable for a man of Mohammed’s time to have been the author of such statements on account of the state of knowledge in his day. Such considerations are part of what gives the Qur’anic Revelation its unique place, and forces the impartial scientist to admit his inability to provide an explanation which call solely upon materialistic reasoning.”

Qur’an on Qur’an:

Hence, indeed, We made this Qur’an easy to bear in mind: who, then, is willing to take it to heart. (Chapter 54:Verses 17, 22, 32, 40 [self repeating])

Will they not meditate on the Qur’an, or are there locks on the hearts? (Chapter 47:Verse 24)

Surely this Qur’an guides to that which is most upright and gives good news to the believers who do good works that they shall have a great reward. (17:9)

Surely We have revealed the Reminder (Qur’an) and We will most certainly guard it (from corruption). (15:9)

Praise be to Allah Who has revealed the Book (Qur’an) to His slave (Muhammad) and has not placed therein any crookedness. (18:1)

And certainly We have explained in this Qur’an every kind of example; and man is most of all given to contention. And nothing prevents men from believing when the guidance comes to him, and asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them. (18:54-55)

And We reveal (stage by stage) of the Qur’an that which is a healing and a mercy for believers and to the unjust it causes nothing but loss after loss. (17:82)

And if you are in doubt concerning that which We reveal unto Our slave (Muhammad) then produce a Surah (chapter) of the like thereof, and call your witnesses besides Allah if you are truthful. (2:23)

And this Qur’an is not such as could be forged by those besides Allah, but it is a verification ( of revelations) that went before it and a fuller explanation of the Book – there is no doubt – from the Lord of the Worlds. (10:37)

So when you recite the Qur’an, seek refuge in Allah from Satan the Outcast. (16:98)

What is this “sword” that Islam was spread by?

The first few who embraced the “new” religion in Makkah in the Arabian Peninsula at the hands of the Prophet, were his wife Khadijah, his servant Zaid and his eleven year old cousin Ali. Among the ones who later joined this faith were the honest merchant, Abu Bakr; the iron man of Arabia, Umar the Great; the shy businessman, Uthman; the Prophet’s brave uncle Hamza and a slave of a pagan, Bilal. They simply couldn’t resist the MAGIC SWORD of a humble and lonely Prophet? The negligible minority of the believers in this new Faith was soon exiled from Makkah and they arrived in the city called Yathreb which later became known as MADINAH. The Muslim emigrants to Madinah brought their SWORD with them. The SWORD continued to work and its magnetic force continued to “pull” people towards it until the whole of Arabia joined the Faith. Compared to the population of the rest of the world at that time, the Arabs constituted a tiny minority. A fraction of this minority decided to take the SWORD beyond the boundaries of the Arabian desert to the mighty Mediterranean, the coast of Malabar and the far away East Indies Islands. People after people continued surrendering to this SWORD and joining the Faith.

So sharp was the edge of the SWORD! It simply conquered the hearts; bodies yielded automatically. It is the SWORD OF TRUTH, whose mere shine eliminates falsehood just like light wipes away darkness.

HAS THE SWORD GONE BLUNT? NO, FAR FROM IT.

It continues to pierce the hearts of countless men and women today – in spite of the relentless efforts by persons with vested interests who like darkness to prevail, so that they may rob people of their good things. Read below the impressions of some who were recently conquered by the same SWORD. They are from different countries, speak different languages and have different backgrounds.

1. LEOPOLD WEISS (now Mohammed Asad): Austrian statesman, journalist, former foreign correspondent for the Frankfurter Zeitung; author of Islam at Cross Roads and Road to Mecca and translator of the Qur’an. He embraced Islam in 1926.

“Islam appears to me like a perfect work of Architecture. All its parts are harmoniously conceived to complement and support each other. Nothing is superfluous and nothing lacking, with the result of an absolute balance and solid composure.”

2. AHMED HOLT: British Civil Contractor, traveler in search of the Divine truth, spent much of his time in research and comparative study of Judaism, Christianity and Islam. He embraced Islam in 1975.

“The SWORD OF ISLAM is not the sword of steel. I know this by experience, because the sword of Islam struck deep into my own heart. It didn’t bring death, but it brought a new life; it brought an awareness and it brought an awakening as to who am I and what am I and for what am I here.”

3. BOGDAN KOPANSKI (now Bogdan Ataullah Kopanski): originally Polish, now American; Ph.D. in history and politics, had a very interesting journey to Islam and faced severe hardships; was imprisoned twice by the Polish communist regime (1968, 1981-82). He embraced Islam in 1974.

“When I was 12 years old I rejected the illogical and contradictory faith of the Church. Two years later in 1962 I was fascinated by the victorious struggle of the Algerian Muslim mujahideen against French colonialism. It was the first arrow of Islam…The high school and earliest days of my education in the University, I was a typical example of the ‘rebel generation’ of Reds…My way to the Truth of Al-Qur’an was slow and unpaved… In 1974 I visited Turkey, I wrote my M.A. dissertation about Sultan and Caliph Suleiman Kanuni’s policy towards the Polish Kingdom. There I was hit by the most beautiful voice of mankind, Adhan, the call to prayer. My hair stood up. An unknown, powerful force led me to an old masjid in Istanbul. There, old, smiling, Turkish bearded men taught me Wuzu, ablution. I confessed to tears, Shahada, and I prayed my first Salah Maghrib…I swept out the rubbish ideologies…The first time in my life, my mind was relaxed and I felt the pleasure of Allah’s love in my heart. I was a Muslim…”

4. VENGATACHALAM ADIYAR (now Abdullah Adiyar): Indian, noted Tamil writer and journalist; worked as a news editor in Dr. M. Karunanidhi’s daily Murasoli for 17 years; assisted 3 former Chief Ministers of Tamil Nadu. Received Kalaimamani Award (Big Gem of Arts) from Tamil Nadu Government in 1982. He embraced Islam in 1987.

“In Islam I found suitable replies to nagging queries arising in my mind with regard to the theory of creation, status of woman, creation of universe, etc. The life history of the holy Prophet attracted me very much and made easy for me to compare with other world leaders and their philosophies.”

5. HERBERT HOBOHM (now Aman Hobohm): German diplomat, missionary and social worker. An intellectual who has been serving the German diplomatic missions in various parts of the world. Presently working as Cultural Attache in German Embassy in Riyadh. He embraced Islam in 1941.

“I have lived under different systems of life and have had the opportunity of studying various ideologies, but have come to the conclusion that none is as perfect as Islam. None of the systems has got a complete code of a noble life, Only Islam has it and that is why good men embrace it. Islam is not theoretical; it is practical. It means complete submission to the will of God.”

6. CAT STEVENS (now Yusuf Islam): British; formerly a Christian and a world famous pop singer. He embraced Islam in 1973.

“It will be wrong to judge Islam in the light of the behavior of some bad Muslims who are always shown on the media. It is like judging a car as a bad one if the driver if the car is drunk and he bangs it into the wall. Islam guides all human beings in daily life – in it’s spiritual, mental and physical dimensions. But we must find the sources of these instruction, the Qur’an and the example of the Prophet. Then we can see the ideal of Islam.”

7. MARGARET MARCUS (now Maryam Jamilah): American; formerly a Jewess, essayist and author of many books. She embraced Islam in 1962.

“The authority of Islamic Morals and Laws proceeds from Almighty God. Pleasure and happiness in Islam are but the natural by-products of emotional satisfaction in one’s duties conscientiously performed for the pleasure of God to achieve salvation. In Islam duties are always stressed above rights. Only in Islam was my quest for absolute values satisfied. Only in Islam did I at last find all that was true, good, beautiful and which gives meaning and direction to human life and death.

8. WILFRIED HOFMAN (now Murad Hoffman): Ph.D. in law (Harvard); German social scientist and diplomat; presently German Ambassador in Algeria. He embraced Islam in 1980.

“For some time now, striving for more and more precision and brevity, I have tried to put on paper in a systematic way, all philosophical truths, which in my view, can be ascertained beyond reasonable doubt. In the course of this effort it dawned on me that the typical attitude of an agnostic is not an intelligent one; that man simply cannot escape a decision to believe; that the createdness of what exists around us is obvious; that Islam undoubtedly finds itself in the greatest harmony with overall reality. Thus I realize, not without shock, that step by step, in spite of myself and almost unconsciously, in feeling and thinking I have grown into a Muslim. Only one last step remained to be taken: to formalize my conversion. As of today I am a Muslim. I have arrived.”

9. CASSIUS CLAY (now Muhammad Ali): American; three times World Heavyweight Champion, formerly a Christian. He embraced Islam in 1965.

“I have had many nice moments in my life. But the feelings I had while standing on Mount Arafat on the day of Hajj ( Muslims’ pilgrimage), was the most unique. I felt exalted by the indescribable spiritual atmosphere there as over a million and a half pilgrims invoked God to forgive them of their sins and bestow on them His choicest blessings. It was an exhilarating experience to see to people belonging to different colors, races and nationalities, kings, heads of states and ordinary men from very poor countries all clad in two simple white sheets praying to God without any sense of either pride or inferiority. It was a practical manifestation of the concept of equality in Islam.” (Speaking to the daily “Al-Madinah” Jeddah, 15 July, 1989)

These were the impressions of a few persons who had themselves been struck by the SWORD OF TRUTH, that is, the Message of Islam.

AS FOR THE PROPAGANDA THAT IT WAS THE SWORD OF STEEL, THAT IS, FORCE, WHICH WAS INSTRUMENTAL IN THE UNIVERSAL EXPANSION OF ISLAM, WE GIVE BELOW QUOTATIONS FROM THE WRITINGS OF SOME OF THE PROMINENT NON-MUSLIM SCHOLARS AND LEADERS REFUTING THIS BASELESS ACCUSATION.

1. M. K. GANDHI: “…I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and his own mission. These, and not the sword carried everything before them and surmounted every trouble.” YOUNG INDIA, 1924

2. EDWARD GIBBON: “The greatest success of Mohammed’s life was effected by sheer moral force without the stroke of a sword.” HISTORY OF THE SARACEN EMPIRE, London, 1870

3. A. S. TRITTON: “The picture of the Muslim soldier advancing with a sword in one hand and the Qur’an in the other is quite false.” ISLAM, London, 1951, p. 21

4. DE LACY O’LEARY: “History makes it clear however, that the legend of fanatical Muslim, sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated.” ISLAM AT CROSSROADS, London, 1923, p. 8

5. K. S. RAMAKRISHNA RAO: “My problem to write this monograph is easier because we are not generally fed now on that (distorted) kind of history and much time need not be spent on pointing out our misrepresentations of Islam. The theory of Islam and sword, for instance, is not heard now in any quarter worth the name. The principle of Islam, there is no compulsion in religion, is well known.” MOHAMMED THE PROPHET OF ISLAM, Riyadh, 1989, p. 4

6. JAMES A. MICHENER: “No other religion in history spread so rapidly as Islam…The West has widely believed that this surge of religion was made possible by the sword. But no modern scholar accepts that idea, and the Qur’an is explicit in support of the freedom of conscience.” ISLAM – THE MISUNDERSTOOD RELIGION, READERS’ DIGEST (American Edition) May 1955

7. LAWRENCE E. BROWNE: “Incidentally these well-established facts dispose of the idea so widely fostered in Christian writings that the Muslims, wherever they went, forced people to accept Islam at the point of the sword.” THE PROSPECTS OF ISLAM, London, 1944.

IF YOU TOO POSSESS A SOFT TENDER HEART AND AN OPEN MIND, DO WRITE TO US FOR SOME BASIC INFORMATION ABOUT THE WAY OF LIFE CALLED “ISLAM”. DO NOT BELIEVE THE HEARSAY. LEARN FROM THE DIRECT SOURCES. WE ARE READY TO HELP.

RECOMMENDED INTRODUCTORY PUBLICATIONS:

1. III&E Brochure series.

2. WHAT EVERYONE SHOULD KNOW ABOUT ISLAM AND MUSLIMS by Suzanne Haneef, Kazi Publications, Chicago, Illinois

3. ISLAM IN FOCUS by H. Abdulati, American Trust Publications, Indianapolis, Indiana

4. THE BIBLE, THE QUR’AN AND SCIENCE by Maurice Bucaille, American Trust Publications, Indianapolis, Indiana

5. QUR’AN, AND INTRODUCTION by A. R. Doi, Kazi Publications, Chicago, Illinois

6. HADITH, AN INTRODUCTION by A. R. Doi, Kazi Publications, Chicago, Illinois

7. MUHAMMAD, HIS LIFE BASED ON THE EARLIEST SOURCES by Martin Lings, Inner Traditions International, Rochester, Vermont

8. LIFE OF MUHAMMAD by A. H. Siddiqi, Kazi Publications, Chicago, Illinois

9. HISTORY OF ISLAM by Masud-ul-Hasan, Islamic Publications, Lahore, Pakistan

10. THE CULTURAL ATLAS OF ISLAM by I. R. al-Faruqi and Lois L. al-Faruqi, Macmillan Publishing Company, New York, New York

What non-Muslims have said about the Prophet Muhammad

by Eng. Husain Pasha

Encyclopedia Britannica confirms:

“…a mass of detail in the early sources shows that he was an honest and upright man who had gained the respect and loyalty of others who were likewise honest and upright men.” (Vol. 12)

George Bernard Shaw said about him:

“He must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness.” (The Genuine Islam, Singapore, Vol. 1, No. 8, 1936)

He was by far the most remarkable man that ever set foot on this earth. He preached a religion, founded a state, built a nation, laid down a moral code, initiated numerous social and political reforms, established a powerful and dynamic society to practice and represent his teachings and completely revolutionized the worlds of human thought and behavior for all times to come.

His name is Muhammad

May Peace of God Be Upon Him (pbuh)

He was born in Arabia in the year 570 C.E. (common era), started his mission of preaching the religion of Truth, Islam (submission to One God) at the age of forty and departed from this world at the age of sixty-three.

During this short period of 23 years of his prophethood, he changed the complete Arabian peninsula from paganism and idolatry to the worship of One God, from tribal quarrels and wars to national solidarity and cohesion, from drunkenness and debauchery to sobriety and piety, from lawlessness and anarchy to disciplined living, from utter bankruptcy to the highest standards of moral excellence. Human history has never known such a complete transformation of a people or a place before or since – and IMAGINE all these unbelievable wonders in JUST OVER TWO DECADES.

Lamartine, the renowned historian, speaking on the essentials of human greatness, wonders:

“If greatness of purpose, smallness of means and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislation, empires, peoples and dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls… his forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death; all these attest not to an imposture but to a firm conviction which gave him the power to restore a dogma. This dogma was two-fold, the unity of God and the immateriality of God; the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with the words.

Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images, the founder of twenty terrestrial empires and of one spiritual empire, that is MUHAMMAD.

As regards all the standards by which Human Greatness may be measured, we may well ask, IS THERE ANY MAN GREATER THAN HE? (Lamartine, Historire de la Turquie, Paris, 1854, Vol. II pp. 276-277)

The world has had its share of great personalities. But these were one sided figures who distinguished themselves in but one or two fields, such as religious thought or military leadership. The lives and teachings of these great personalities of the world are shrouded in the mist of time. There is so much speculation about the time and place their birth, the mode and style of their life, the nature and detail of their teachings and the degree and measure of their success or failure that it is impossible for humanity to reconstruct accurately the lives and teachings of these men.

Not so this man. Muhammad (pbuh) accomplished so much in such diverse fields of human thought and behavior in the fullest blaze of human history. Every detail of his private life and public utterances has been accurately documented and faithfully preserved to our day. The authenticity of the records so preserved are vouched for not only by the faithful followers but even by his prejudiced critics.

Muhammad (pbuh) was a religious teacher, a social reformer, a moral guide, an administrative colossus, a faithful friend, a wonderful companion, a devoted husband, a loving father – all in one. No other man in history ever excelled or equaled him in any of these different aspects of life – but it was only for the selfless personality of Muhammad (pbuh) to achieve such incredible perfection.

Mahatma Gandhi, speaking on the character of Muhammad (pbuh) says in ‘YOUNG INDIA’:

“I wanted to know the best of one who holds today undisputed sway over the hearts of millions of mankind… I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the 2nd volume (of the Prophet’s biography), I was sorry there was not more for me to read of the great life.”

Thomas Calyle in his ‘Heroes and Heroworship‘, was simply amazed as to

“how one man single handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation in less than two decades.”

Diwan Chand Sharma wrote,

“Muhammad was the soul of kindness, and his influence was felt and never forgotten by those around him” (D.C. Sharma, The Prophets of the East, Calcutta, 1935, pp. 12)

Edward Gibbon and Simon Ockley, on the profession of ISLAM, write:

“I BELIEVE IN ONE GOD, AND MAHOMET, AN APOSTLE OF GOD’ is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honor of the Prophet have never transgressed the measure of human virtues; and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion.” (History of the Saracen Empires, London, 1870, p. 54)

Muhammad (pbuh) was nothing more or less than a human being, but he was a man with a noble mission, which was to unite humanity on the worship of ONE and ONLY ONE GOD and to teach them the way to honest and upright living based on the commands of God. He always described himself as, ‘A Servant and Messenger of God’ and so indeed every action of his proclaimed to be.

Speaking on the aspect of equality before God in Islam, the famous poetess of India, Sarojini Naidu says:

“It was the first religion that preached and practiced democracy; for, in the mosque, when the call for prayer is sounded and worshipers are gathered together, the democracy of Islam is embodied five times a day when the peasant and king kneel side by side and proclaim: ‘God Alone is Great’… I have been struck over and over again by this indivisible unity of Islam that makes man instinctively a brother.” (S. Naidu, Ideals of Islam, vide Speeches & Writings, Madras, 1918, p. 169)

In the words of Professor Hurgronje:

“the league of nations founded by the prophet of Islam put the principle of international unity and human brotherhood on such universal foundations as to show candle to other nations.” He continues, “the fact is that no nation of the world can show a parallel to what Islam has done towards the realization of the idea of the League of Nations.”

The world has not hesitated to raise to divinity individuals whose lives and missions have been lost in legend. Historically speaking, none of these legends achieved even a fraction of what Muhammad (pbuh) accomplished. And all his striving was for the sole purpose of uniting mankind for the worship of One God on the codes of moral excellence. Muhammad (pbuh) or his followers never at any time claimed that he was a son of God or the God-incarnate or a man with divinity – but he always was and is even today considered as only a Messenger chosen by God.

Michael H. Hart, in his recently published book on ratings of men who contributed towards the benefit and upliftment of mankind writes:

“My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels.” (M.H. Hart, “The 100: A Ranking of the Most Influential Persons in History“, New York, 1978, p. 33)

K.S. Ramakrishna Rao, an Indian professor of Philosophy, in his booklet “Muhammad the Prophet of Islam” calls him the “perfect model for human life.” Professor Ramakrishna Rao explains his point by saying,

“The personality of Muhammad, it is most difficult to get into the whole truth of it. Only a glimpse of it I can catch. What a dramatic succession of picturesque scenes. There is Muhammad the Prophet. There is Muhammad the Warrior; Muhammad the Businessman; Muhammad the Statesman; Muhammad the Orator; Muhammad the Reformer; Muhammad the Refuge of Orphans; Muhammad the Protector of Slaves; Muhammad the Emancipator of Women; Muhammad the Judge; Muhammad the Saint. All in all these magnificent roles, in all these departments of human activities, he is alike a hero.”

Today after a lapse of fourteen centuries, the life and teachings of Muhammad (pbuh) have survived without the slightest loss, alteration or interpolation. They offer the same undying hope for treating mankind’s many ills, which they did when he was alive. This is not a claim of Muhammad’s (pbuh) followers, but the inescapable conclusion forced upon by a critical and unbiased history.

The least YOU can do as a thinking and concerned human being is to stop for a moment and ask yourself: Could these statements sounding so extraordinary and revolutionary really be true? And supposing they really are true and you did not know this man MUHAMMAD (pbuh) or hear about him, isn’t it time you responded to this tremendous challenge and put in some effort to know him?

It will cost you nothing, but it may prove to be the beginning of a completely new era in your life.

The journey of Cat Stevens

by Yusuf Islam (formerly Cat Stevens)

All I have to say is what you know already, to confirm what you already know of the message of the Prophet (sallallahu alaihi wa sallam) as given by God – the Religion of Truth. As human beings we are given a consciousness and a duty that has placed us at the top of creation. Man is created to be God’s deputy on earth and it is important to realize the obligation to rid ourselves of all illusions and to make our lives a preparation for the next life. Anyone who misses this chance is not likely to be given another, to be brought back again, for it says in the Qur’an Majeed that when man is brought to account, he will say, “O Lord, send us back and give us another chance.’ The Lord will say, ‘If I send you back, you will do the same.’”

My early religious upbringing

I was brought up in the modern world of all the luxury and the highlight of show business. I was born into a Christian home.

We know that every child is born in his original nature, and it is only his parents that turn him to this religion or that. I was given this religion (Christianity) and thought this way. I was taught that God exists, but there was no direct contact with God, so we had to make contact with Him through Jesus, and Jesus was in fact the door to Good. This was more or less accepted by me, but I did not swallow it all.

I looked at some of the statues of Jesus; they were just stones with no life. When they said that God is three, I was puzzled even more but could not argue. I believed it, simply because I had to have respect for the faith of my parents.

Pop star

Gradually, I became alienated from this religious upbringing, and started making music. I wanted to be a big star. All those things I saw in the films and on the media took hold of me, and perhaps I thought this was my god: the goal of making money. I had an uncle who had a beautiful car, and I thought “Well, he has it made”. He had a lot of money. The people around me influence me though think that this was it, this world was their God.

I decided then that this was the life for me, to make a lot of money, to have a ‘great life’. My examples were the pop stars, and so I started making songs. But deep down, I had a feeling for humanity, a feeling that if I became rich, I would help the needy. (It says in the Qur’an that we make a promise, but when we make something, we want to hold on to it and become greedy)

So it happened that I became very famous, as a teenager, and my name and photo were splashed in all the media. They made me larger than life, so I wanted to live larger than life, and the only way to do that was to be intoxicated (with liquor and drugs).

In the hospital

After a year of financial success and ‘high’ living, I became very ill, contracted TB and had to be hospitalized. It was then that I started to think: what was to happen to me? Was I just a body and my goal in life was merely to satisfy this body? I realized now that this calamity was a blessing given to me by Allah, a chance to open my eyes, ‘why am I here, why am I in bed’, and I started looking for some of the answers. At that time there was great interest in great interest in the Eastern mysticism. I began reading and the first thing I began to become aware of was of death, and that the soul moves on, it does not stop. I felt I was taking the road to bliss and high accomplishment. I started meditating and even became a vegetarian. I now believed in ‘peace and flower power’, and this was the general trend. But what I did believe in particular was that I was not just a body, this awareness came to me at the hospital.

One day when I was walking and I was caught in the rain, I began running to the shelter and I realized, ‘wait a minute, my body is getting wet, my body is telling me I am getting wet.’ This made me think of a saying that the body is like a donkey and it has to be trained where it has to go, otherwise the donkey will lead you where it wants to go.

Then I realized I had a will, a God given gift: follow the will of God. I was fascinated by the new terminology I was learning in the Eastern religion. By now I was fed up with Christianity. I started making music again and this time I started reflecting my own thoughts. I remember the lyric of one of my songs. It goes like this: ‘I wish I knew, I wish I knew what makes the Heaven, what makes the Hell, do I get to know You in my bed or some dusty cell while others reach the big hotel?’ and I knew I was on the Path.

I also wrote another song ‘The way to find God out.’ I became even more famous in the world of music. I really had a difficult time because I was getting rich and famous and at the same time I was sincerely searching for the Truth. Then I came to a stage where I decided that Buddhism is alright and noble, but I was not ready to leave the world, I was too attached to the world and was not prepared to become a monk and to isolate myself from society.

I tried Zen and Ching, numerology, tarot cards and astrology. I tried to look back into the Bible, and could not find anything. At this time I did not know anything about Islam, and then, what I regarded as a miracle occurred. My brother had visited the mosque in Jerusalem, and was greatly impressed that while on the one hand it throbbed with life (unlike the churches and synagogues which were empty), on the other hand, an atmosphere of peace and tranquility prevailed.

The Qur’an

When he came to London he brought back a translation of the Qur’an, which he gave to me. He did not become a Muslim, but he felt something in this religion, and thought I might find something in it too.

And when I received the Book, (a guidance that would explain everything to me: who I was, what the purpose of life was, what reality was, and where I came from), I realized that this was the true religion – religion not in the sense the West understands it, not the type for only your old age. In the West, whoever wishes to embrace a religion and make it his only way of life is deemed a fanatic. I was not a fanatic, I was at first confused between the body and the soul. Then I realized that the body and soul are not apart and you don’t have to go to the mountain to be religious; we must follow the will of God, then we can rise even higher than the angels. The first thing I wanted to do now was to be a Muslim.

I realized that everything belongs to God, that slumber does not overtake Him. He created everything. At this point I began to lose the pride in me, because hereto I had thought the reason I was here was because of my own greatness. But I realized that I did not create myself, and the whole purpose of my being here was to submit to the teaching that has been perfected by the religion we know as Al-Islam. At this point I started discovering my faith. I felt that I was a Muslim, on reading the Qur’an. I now realized that all the Prophets sent by God brought the same message. Why then were the Jews and Christians different? I know now how the Jews did not accept Jesus as the Messiah and that they had changed His Word. Even the Christians misunderstand God’s Word and called Jesus the son of God. Everything made so much sense. This is the beauty of the Qur’an: it asks you to reflect and reason, and not to worship the sun or moon but the One who has created everything. The Qur’an asks man to reflect upon the sun and moon and God’s creation in general. Do you realize how different the sun is from the moon? They are at varying distances from the earth, yet appear the same size to us; at times one seems to overlap the other.

Even when many astronauts go to space, they see the insignificant size of the earth and vastness of space, and they become very religious, because they have seen the Signs of Allah.

When I read the Qur’an further, it talked about prayer, kindness and charity. I was not a Muslim yet, but I felt that the only answer for me was the Qur’an, and God had sent it to me and I kept it a secret. But the Qur’an speaks on different levels. I began to understand it on another level, where the Qur’an says “Those who believe don’t take disbelievers for friends and the believers are brothers.” Thus at this point I wished to meet my Muslim brothers.

Conversion

Then I decided to journey to Jerusalem (as my brother had done). At Jerusalem, I went to the mosque and sat down. A man asked me what I wanted. I told him I was a Muslim. He asked what was my name; I told him ‘Stevens’. He was confused. I then joined the prayer though not so successfully. Back in London, I met a sister called Nafisa. I told her I wanted to embrace Islam and she directed me to the New Regent Mosque. This was in 1977, about 1½ years after I received the Qur’an. Now I realized that I must get rid of my pride, get rid of Iblis and face one direction. So on a Friday, after Jummah I went to the Imam and declared my faith (the Kalima) at his hands. You have before you someone who had achieved fame and fortune. But guidance was something that eluded me, no matter how hard I tried, until I was shown the Qur’an. Now I realize I can get direct contact with God, unlike Christianity or any other religion. As one Hindu lady told me, ‘You don’t understand the Hindus, we believe in one God, we use these objects (idols) to merely concentrate.’ What she was saying was that in order to reach God one has to create associates that are idols for the purpose. But Islam removes all these barriers, the only thing that moves the believers from the disbelievers is the Salat. This is the process of purification. Finally I wish to say that everything I do is for the pleasure of Allah and pray that you gain some inspirations from my experiences. Furthermore I would like to stress that I did not come into contact with any Muslim before I embraced Islam. I read the Qur’an first and realized no person is perfect, Islam is perfect, and if we imitate the conduct of the Holy Prophet (peace and blessings of God be upon him), we will be successful. May Allah give us guidance to follow the path of the Ummah of Muhammad (peace and blessings be upon him). Ameen!

Twenty-five years after his death, Malcolm X, Al-Hajj Malik El-Shabazz, still towers above the statue of liberty. He refuses to die. Wherever injustice and oppression takes place his smiling face and uncompromising message fills the atmosphere.

Yes, they killed the body but not the spirit. When he was alive, Brother Shabazz was the most feared man in America. And the most loved. The situation hasn’t changed.

For the deprived and the oppressed African-Americans, Brother Shabazz continues to be the hero, the inspiration that makes it possible for them to maintain their sanity and dignity in a vile society which can’t stop despising them.

We, as Muslims, are often angered to see Br. Shabazz identified as a Black Nationalist rather than a Muslim. While the anger is justified, we must understand that people generally emphasize the aspect of a leader’s life which is in harmony with their own aspirations. While some African- Americans will continue to invoke the nationalist side of Br. Shabazz, it is for us to see that his Islamic personality is projected to the world!

The Pilgrimage to Makkah

When he was in Makkah, Al-Hajj Malik El-Shabazz wrote a letter to his loyal assistants in Harlem… from his heart:

“Never have I witnessed such sincere hospitality and overwhelming spirit of true brotherhood as is practiced by people of all colors and races here in this ancient Holy Land, the home of Abraham, Muhammad and all the other Prophets of the Holy Scriptures. For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed all around me by people of all colors.

“I have been blessed to visit the Holy City of Mecca, I have made my seven circuits around the Ka’ba, led by a young Mutawaf named Muhammad, I drank water from the well of the Zam Zam. I ran seven times back and forth between the hills of Mt. Al-Safa and Al-Marwah. I have prayed in the ancient city of Mina, and I have prayed on Mt. Arafat.

“There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blonds to black-skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and non-white.

“America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white – but the white attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.

“You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to rearrange much of my thought patterns previously held, and to toss aside some of my previous conclusions. This was not too difficult for me. Despite my firm convictions, I have always been a man who tries to face facts, and to accept the reality of life as new experience and new knowledge unfolds it. I have always kept an open mind, which is necessary to the flexibility that must go hand in hand with every form of intelligent search for truth.

“During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass, and slept on the same rug – while praying to the same God – with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the words and in the actions and in the deeds of the white Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan and Ghana.

“We were truly all the same (brothers) – because their belief in one God had removed the white from their minds, the white from their behavior, and the white from their attitude.

“I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man – and cease to measure, and hinder, and harm others in terms of their ‘differences’ in color.

“With racism plaguing America like an incurable cancer, the so-called ‘Christian’ white American heart should be more receptive to a proven solution to such a destructive problem. Perhaps it could be in time to save America from imminent disaster – the same destruction brought upon Germany by racism that eventually destroyed the Germans themselves.

“Each hour here in the Holy Land enables me to have greater spiritual insights into what is happening in America between black and white. The American Negro never can be blamed for his racial animosities – he is only reacting to four hundred years of the conscious racism of the American whites. But as racism leads America up the suicide path, I do believe, from the experiences that I have had with them, that the whites of the younger generation, in the colleges and universities, will see the handwriting on the walls and many of them will turn to the spiritual path of truth – the only way left to America to ward off the disaster that racism inevitably must lead to.

“Never have I been so highly honored. Never have I been made to feel more humble and unworthy. Who would believe the blessings that have been heaped upon an American Negro? A few nights ago, a man who would be called in America a white man, a United Nations diplomat, an ambassador, a companion of kings, gave me his hotel suite, his bed. Never would I have even thought of dreaming that I would ever be a recipient of such honors – honors that in America would be bestowed upon a King – not a Negro.

“All praise is due to Allah, the Lord of all the Worlds.”

Sincerely,

Al-Hajj Malik El-Shabazz” (Malcolm X).

(From the “Autobiography of Malcolm X” with assistance from Alex Haley, the author of Roots)

Malcolm X saw and experienced many positive things. Generosity and openheartedness were qualities which were impressed on him by the welcome which he received in many places. He saw brotherhood and the brotherhood of different races and this led him to disclaim racism and to say:

“I am not a racist… In the past I permitted myself to be used… to make sweeping indictments of all white people, the entire white race, and these generalizations have caused injuries to some whites who perhaps did not deserve to be hurt. Because of the spiritual enlightenment which I was blessed to receive as the result of my recent pilgrimage to the Holy City of Mecca, I no longer subscribe to sweeping indictments of any one race. I am now striving to live the life of a true Sunni Muslim. I must repeat that I am not a racist nor do I subscribe to the tenets of racism. I can state in all sincerity that I wish nothing but freedom, justice and equality, life, liberty and the pursuit of happiness for all people.”

Malcolm X was vehemently anti-White. That’s the way he was taught as a ‘Black Muslim’. But his trip for Hajj changed all of that. He came to see that all men are equal, regardless of their color. True anti-racism is color blindness. That is what he preached on his return to the United States. And that is why he was assassinated. While he preached separatism, keeping people aware of color differences, that was OK. Blacks vs. Whites is an acceptable dialect. But when Al-Hajj Malik El-Shabazz started to preach the Oneness of God and the equality of races, and was prepared to act in any lawful (halal) means necessary, he had to go: Truth vs. Falsehood is an unacceptable dialect.

Islam believes in the unity of the human race. Islam says that all mankind are the creatures of One God, they are all equal. Division of color, class, race or territory are sheer illusions; and ideologies which are based on such distinctions are the greatest menace on earth. Humanity is one single family of God, there can be no sanction for these barriers. Men are one and not White or Black, Aryan or Non-Aryan, Occidental or Oriental.

Islam is based on the universal brotherhood of man and practices the universal brotherhood of man. But the importance of this concept is of great value as it is the only solution to national and international problems. This is said to be age of freedom and restoring unto every man his dignity and despite all the phenomenal changes in the political stage of the world, our age is still unable to think in terms of human dignity and this is the dark specter of social concern of our time. For, despite man’s conquest of space and mastery over the forces of nature, man has not been able to rid himself of the primeval prejudice of race and color. The stark reality of our time has brought in its trail a great desolation and frustration as we find ourselves face to face with chaos, war, the miserable conditions of living of the masses of mankind and the exploitation of one nation by another. This leads to selfishness, fear, and hatred; class, tribe and race discrimination and subsequently the division of man against man is the order of the day, even in the so-called Socialist countries.

Islam’s greatest contribution to mankind was the abolition and extinction of distinction based on race and color. The Holy Qur’an declared:

“Mankind were one community, then they differed among themselves, so God raised Prophets as bearers of good tidings and as warners…” (Al-Qur’an 2:213)

“O mankind! We have created you from a male and a female; and made you into nations and tribes, that you might get to know one another. The noblest of you, in the sight of God, is he who is the most righteous. God is All-Knowing and Wise.” (Al-Qur’an 49:13)

From the above verses, it is clear that the whole of humanity from its diverse races was originally one, deriving its existence from One Creator, and that all barriers that separate humanity by race and color must vanish and the superiority of a person be judged by his conduct only. A good Muslim considers himself a fusion of all races. Anyone who enters into the fold of Islam becomes part and parcel of this fraternity, forgetting all pride and prejudice. On the basis of this principle, Islam seeks to build an intellectual, moral, ideological and international society, as opposed to the existing tribal, racial, linguistic and national societies, which have turned the world into a racio-color holocaust.

Islamic Brotherhood…

“No other society has such a record of success in uniting in an equality of status, of opportunity and endeavor so many and so varied races of mankind. The great Muslim communities of Africa, India and Indonesia, perhaps also the small community in Japan, show that Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If ever the opposition of the great societies of the East and West is to be replaced by co-operation, the mediation of Islam is an indispensable condition.” (H.A.R. Gibb, Whither Islam, p379)

“The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue…” (A.J. Toynbee, Civilization on Trial, New York, pg 205)

“How, for instance can any other appeal stand against that of the Muslim who, in approaching the pagan, says to him, however obscure or degraded he may be ‘Embrace the faith, and you are at once equal and a brother.’ Islam knows no color line.” (S. S. Leeder, Veiled Mysteries of Egypt)

The Legacy of Malcolm X

Malcolm X was born into Christianity as Malcolm Little and died in Islam as Malik Shabazz. This is something to think about and is an expression of his legacy. Malcolm X went through the transition period of the religion of the “Nation of Islam”, a religion of American origin borrowing some terms from the Muslim culture of the East.

It appears that Malik Shabazz went through five stages in his short life. The first stage was his childhood under the shadows of his religious parents. The second stage was his adolescence until his moving out to Harlem, NY. This was a rowdy and irresponsible stage in his life. In Harlem he began the third stage of his life which, eventually landed him in prison. The fourth stage of his life was in the “Nation of Islam” which was not real Islam. In the “Nation of Islam”, on one side, Malcolm was a very disciplined man, on the other side he became a black racist, a separatist and a demagogue. In the fifth and final stage of his youthful life, Malik Shabazz reached the apex which he could only achieve in real Islam, not in the cultist “Nation of Islam”. Malik Shabazz entered the real Islam as a result of his journey to Makkah. In Islam he became moderate and conciliatory. He shed his racism.

The legacy of Malcolm X is the real Islam taught to us by the Prophet Muhammad of Arabia, not the racist cult of the “Nation of Islam”, presently lead by Louis Farrakhan and others who branched out of the old following of Elijah Muhammad. However, Elijah’s son Wallace D. Muhammad, now known as Imam Warith Deen Muhammad, moved away from his father’s religion. He is coming to the real Islam adopted by Malik Shabazz for which Malcolm was assassinated. Malik Shabazz shall be remembered by all Muslims as a martyr for the cause of Allah.

Aminah Assilmi

This American lady, a former radical feminist and Southern Baptist from Oklahoma, studied the Quran, Sahih Muslim and fifteen other books on Islam in an attempt to convert the Arabs in her college class to Christianity and “save those poor ignorant heathens from the fires of hell.” But guess what happened!

The Introduction and Decision

I was completing a degree in Recreation, when I met my first Muslims. It was the first year that we had been able to pre-register by computer. I pre-registered and went to Oklahoma to take care of some family business. The business took longer than expected, so I returned to school two weeks into the semester (too late to drop a course).

I wasn’t worried about catching up my missed work. I was sitting at the top of my class, in my field. Even as a student, I was winning awards, in competition with professionals.

Now, you need to understand that while I was attending college and excelling, ran my own business, and had many close friends, I was extremely shy. My transcripts actually had me listed as severely reticent. I was very slow to get to know people and rarely spoke to anyone unless was forced to, or already knew them. The classes I was taking has to do administration and city planning, plus programming for children. Children were the only people I ever felt comfortable with.

Well, back to the story. The computer printout held one enormous surprise for me. I was registered for a Theatre class… a class where I would be required to perform in front of real live people. I was horrified! I could not even ask a question in class, how was I going to get on a stage in front of people? My husband was his usual very calm and sensible self. He suggested that I talk to the teacher, explain the problem, and arrange to paint scenery or sew costumes. The teacher agreed to try and find a way to help me out. So I went to class the following Tuesday.

When I entered the classroom, I received my second shock. The class was full of ‘Arabs’ and ‘camel jockeys’. Well, I had never seen one but I had heard of them.

There was no way I was going to sit in a room full of dirty heathens! After all, you could catch some dreadful disease from those people. Everyone knew they were dirty, not to be trusted either. I shut the door and went home. (Now, there is one little thing you should know. I had on a pair of leather hot pants, a halter top, and a glass of wine in my hands… but they were the bad ones in my mind.)

When I told my husband about the Arabs in the class and that there was no way I was going back, he responded in his usual calm way. He reminded that I was always claiming that God had a reason for everything and maybe I should spend some time thinking about it before I made my final decision. He also reminded me that I had a scholars award that was paying my tuition and if I wanted to keep it, I would have to maintain my G.P.A. Three credit hours or ‘F’ would have destroyed my chances.

For the next two days, I prayed for guidance. On Thursday I went back to the class convinced that God had put me there to save those poor ignorant heathens from the fires of hell.

I proceeded to explain to them how they would burn in the fires of hell for all eternity, if they did not accept Jesus as their personal savior. They were very polite, but did not convert. Then, I explained how Jesus loved them and had died on the cross to save them from their sins. All they had to do was accept him into their hearts. They were very polite, but still did not convert. So, I decided to read their own book to show them that Islam was a false religion and Mohammed was a false God.

One of the students gave me a copy of the Qur’an and another book about Islam, and I proceeded with my research. I was sure I would find the evidence I needed very quickly. Well, I read the Qur’an and the other book. Then I read another 15 books, Sahih Muslim and returned to the Qur’an. I was determined I would convert them! My studies continued for the next one and half years.

During that time, I started having a few problems with my husband. I was changing, just in little ways but enough to bother him. We used to go to the bar every Friday and Saturday, or to a party, and I no longer wanted to go. I was quieter and more distant. He was sure I was having an affair, so he kicked me out. I moved into an apartment with my children and continued my determined efforts to convert the Muslims to Christianity.

Then, one day, there was a knock on my door. I opened the door and saw a man in a long white night gown with a red and white checkered table cloth on his head. He was accompanied by three men in pajamas. (It was the first time I had ever seen their cultural dress.) Well, I was more than a little offended by men showing up at my door in night clothes. What kind of a woman did they think I was? Had they no pride or dignity? Imagine my shock when the one wearing the table cloth said he understood I wanted to be a Muslim! I quickly informed him I did not want to be a Muslim. I was Christian. However, I did have a few questions. If he had the time…

His name was Abdul-Aziz Al-Shiek and he made the time. He was very patient and discussed every question with me. He never made me feel silly or that a question was stupid. He asked me if I believed there was only one God and I said yes. Then he asked if I believed Mohammed was His Messenger. Again I said yes. He told me that I was already a Muslim!

I argued that I was Christian, I was just trying to understand Islam. (Inside I was thinking: I couldn’t be a Muslim! I was American and white! What would my husband say? If I am Muslim, I will have to divorce my husband. My family would die!)

We continued talking. Later, he explained that attaining knowledge and understanding of spirituality was a little like climbing a ladder. If you climb a ladder and try to skip a few rungs, there was danger of falling. The Shahadah was just the first step on the ladder. Still we had to talk some more.

Later that afternoon, May 21, 1977 at Asr’, I took Shahadah. However, there were still some things I could not accept and it was my nature to be completely truthful so I added a disclaimer. I said: “I bear witness that there is no god but God and Mohammed is His Messenger” ‘but, I will never cover my hair and if my husband takes another wife, I will castrate him.’

I heard gasps from the other men in the room, but Abdul Aziz silenced them. Later I learned that he told the brothers never to discuss those two subjects with me. He was sure I would come to the correct understanding.

The Shahadah was indeed a solid footing on the ladder to spiritual knowledge and closeness to God. but it has been a slow climb. Abdul Aziz continued to visit me and answer my questions. May Allah reward him for his patience and tolerance. He never admonished me or acted like a question was stupid or silly. He treated each question with dignity and told me that the only stupid question was the one never asked. Hmmm… my grandmother used to say that.

He explained that Allah had told us to seek knowledge and questions were one of the ways to accomplish that. When he explained something, it was like watching a rose open – petal by petal, until it reached its full glory. When I told him that I did not agree with something and why, he always said I was correct up to a point. The he would show me how to look deeper and from different directions to reach a fuller understanding. Alhamdulillah!

Over the years, I had many teachers. Each one special, each one different. I am thankful for each one of them and the knowledge they gave. Each teacher helped me to grow and to love Islam more. As my knowledge increased, the changes in me became more apparent. Within the first year, I was wearing hijab. I have no idea when I started. It came naturally, with increased knowledge and understanding. In time I even came to to a proponent of polygamy. I knew that if Allah had allowed it, there had to be something good in it.

“Glorify the name of thy Guardian – Lord Most High, Who hath created, and further, given order and proportion; Who hath measured, and granted guidance; and Who bringeth out the (green and lush) pasture, and doth make it (but) swarthy stubble, By degrees shall We teach thee (The Message), so thou shalt not forget, except as Allah wills: for He knoweth what is manifest and what is hidden. And We will make it easy for thee (to follow) the simple (path).” (Al-A’la 87:1-8)

When I first started to study Islam, I did not expect to find anything that I needed or wanted in my personal life. Little did I know that Islam would change my life. No human could have ever convinced me that I would finally be at peace and overflowing with love and joy because of Islam.

This book spoke of THE ONE GOD, THE CREATOR OF THE UNIVERSE. It described the beautiful way in which He had organised the world. This wondrous Qur’an had all the answers. Allah is The Loving! Allah is the Source of Peace! Allah is the Protector! Allah is the Forgiver! Allah is the Provider! Allah is the Maintainer! Allah is the Generous One! Allah is the Responsive! Allah is the Protecting Friend! Allah is the Expander!

“Have we not expanded thee thy breast? And removed from thee thy burden the which did gall thy back? And raised high the esteem (in which) thou (art held)? So, verily, with every difficulty, there is relief: Verily, with every difficulty there is relief!” (Al-Ishirah, 94: 1-6)

The Qur’an addressed all the issues of existence and showed a clear path to success. It was like a map forgiving, an owner manual for life!

How Islam changed my Life

“How much more we love the light… If once we lived in Darkness.”

When I first embraced Islam, I really did not think it was going to affect my life very much. Islam did not just affect my life. It totally changed it.

Family life: My husband and I loved each other very deeply. That love for each other still exists. Still, when I started studying Islam, we started having some difficulties. He saw me changing and did not understand what was happening. Neither did I. But then, I did not even realise I was changing. He decided that the only thing that could make me change was another man. There was no way to make him understand what was changing me because I did not know.

After I realised that I was a Muslim, it did not help matters. After all… the only reason a woman changes something as fundamental as her religion is another man. He could not find evidence of this other man… but he had to exist. We ended up in a very ugly divorce. The courts determined that the unorthodox religion would be detrimental to the development of my children. So they were removed from my custody.

During the divorce, there was a time when I was told I could make a choice. I could renounce this religion and leave with my children, or renounce my children and leave with my religion. I was in shock. To me this was not a possible choice. If I renounce my Islam… I would be teaching my children how to be deceptive. For there was no way to deny what was in my heart. I could not deny Allah, not then, not ever. I prayed like I had never prayed before. After the thirty minutes was up, I knew that there was no safer place for my children to be than in the hands of Allah. If I denied him, there would be no way in the future to show my children the wonders of being with Allah. The courts were told that I would leave my children in the hands of Allah. This was not a rejection of my children!

I left the courts knowing that life without my babies would be very difficult. My heart bled, even though I knew, inside, I had done the right thing. I found solace in Ayat-Ul-Khursi.

“Allah! There is no god but He – the Living, the Self-subsisting, Supporter of all. No slumber can seize him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) Before or After or Behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and he feeleth no fatigue in guarding and preserving them for He is Most High, The Supreme (in Glory).” (Al-Baqarah, 2:255)

This also got me started looking at all the attributes of Allah and discovering the beauty of each one.

Child custody and divorce were not the only problems I was to face. The rest of my family was not very accepting of my choice either. Most of the family refused to have anything to do with me. My mother was of the belief that it was just a phase and I would grow out of it. My sister, the ‘mental health expert’ was sure I had simply lost my mind and should be institutionalised. My father believed I should be killed before placed myself deeper in Hell. Suddenly I found myself with no husband and no family. What would be next?

Friends: Most of my friends drifted away during that first year. I was no fun anymore. I did not want to go to parties or bars. I was not interested in finding a boyfriend. All I ever did was read that ‘stupid’ book (the Qur’an) and talk about Islam. What a bore. I still did not have enough knowledge to help them understand why Islam was so beautiful.

Employment: My job was next to go. While I had won just about every award there was in my field and was recognised as a serious trend setter and money maker, the day I put on hijab, was the end of my job. Now I was without a family, without friends and without a job.

In all this, the first light was my grandmother. She approved of my choice and joined me. What a surprise! I always knew she had a lot of wisdom, but this! She died soon after that. When I stop to think about it, I almost get jealous. The day she pronounced Shahadah, all her misdeeds had been erased, while her good deeds were preserved. She died so soon after accepting Islam that I knew her ‘BOOK’ was bound to be heavy on the good side. It fills me with such joy!

As my knowledge grew and I was better able to answer questions, many things changed. But, it was the changes made in me as a person that had the greatest impact. A few years after I went public with my Islam, my mother called me and said she did not know what this ‘Islam thing’ was, but she hoped I would stay with it. She liked what it was doing for me. A couple of years after that she called again and asked what a person had to do to be a Muslim. I told her that all person had to do was know that there was only ONE God and Mohammed was His Messenger. Her response was: “Any fool knows that. But what do you have to do?” I repeated the same information and she said: “Well… OK. But let’s not tell your father just yet.”

Little did she know that he had gone through the same conversation a few weeks before that. My real father (the one who thought I should be killed) had done it almost two months earlier. Then, my sister, the mental health person, she told me that I was the most ‘liberated’ person she knew. Coming from her that was the greatest compliment I could have received.

Rather than try to tell you about how each person came to accept Islam, let me simply say that more members of my family continue to find Islam every year. I was especially happy when a dear friend, Brother Qaiser Imam, told me that my ex-husband took Shahdah. When Brother Qaiser asked him why, he said it was because he had been watching me for 16 years and he wanted his daughter to have what I had. He came and asked me to forgive him for all he had done. I had forgiven him long before that.

Now my oldest son, Whittney, has called, as I am writing this book, and announced that he also wants to become Muslim. He plans on taking the Shahadah as the ISNA Convention in a couple of weeks. For now, he is learning as much as he can. Allah is The Most Merciful.

Over the years, I have come to be known for my talks on Islam, and many listeners have chosen to be Muslim. My inner peace has continued to increase with my knowledge and confidence in the Wisdom of Allah. I know that Allah is not only my Creator but my dearest friend. I know that Allah will always be there and will never reject me. For every step I take toward Allah, He takes 10 toward me. What wonderful knowledge.

True, Allah has tested me, as was promised, and rewarded me far beyond what I could ever have hoped for. A few years ago, the doctors told me I had cancer and it was terminal. They explained that there was no cure, it was too far advanced, and proceeded to help prepare me for my death by explaining how the disease would progress. I had maybe one year left to live. I was concerned about my children, especially my youngest. Who would take care of him? Still I was not depressed. We must all die. I was confident that the pain I was experiencing contained Blessings.

I remembered a good friend, Kareem Al-Misawi, who died of cancer when he was still in his 20’s. Shortly before he died, he told me that Allah was truly Merciful. This man was in unbelievable anguish and radiating with Allah’s love. He said: “Allah intends that I should enter heaven with a clean book.” His death experience gave me something to think about. He taught me of Allah’s love and mercy. This was something no one else had ever really discussed. Allah’s love!

I did not take me long to start being aware of His blessings. Friends who loved me came out of nowhere. I was given the gift of making Hajj. Even more importantly, I learned how very important it was for me to share the Truth of Islam with everyone. It did not matter if people, Muslim or not, agreed with me or even liked me. The only approval I needed was from Allah. The only love I needed was from Allah. Yet, I discovered more and more people, who for no apparent reason, loved me. I rejoiced, for I remembered reading that if Allah loves you, He causes others to love you. I am not worthy of all the love. That means it must be another gift from Allah. Allah is the Greatest!

There is no way to fully explain how my life changed. Alhamdulillah! I am so very glad that I am a Muslim. Islam is my life. Islam is the beat of my heart. Islam is the blood that courses through my veins. Islam is my strength. Islam is my life so wonderful and beautiful. Without Islam, I am nothing and should Allah ever turn His magnificent face from me I could not survive.

“O Allah! let my heart have light, and my sight have light, and my hearing (senses) have light, and let me have light on my right, and let me have light on my left, and let me have light above me, and have light under me, and have light in front of me, and have light behind me; and let me have light.” (Bukhari, vol. 8. pp. 221, #329)

“Oh my Lord! Forgive my sins and my ignorance and my exceeding the limits (boundaries of righteousness) in all my deeds and what you know better than I. O Allah! Forgive my mistakes, those done intentionally or out of my ignorance or (without) or with seriousness, and I confess that all such mistakes are done by me. Oh Allah! Forgive my sins of the past and of the future which I did openly or secretly. You are the One who makes the things go before, and You are the One who delays them, and You are the Omnipotent.” (Bukhari, vol. , pp. 271, #407)

Extracted 08/25/02 from Islam For Today

Yes, my journey did begin in the unlikely surrounds of an Afghan prison where I was being held by the Taliban

by Yvonne Ridley
Wednesday, March 05, 2003

[Courtesy of Q-News]

Islam is by far the most misunderstood religion in the world today thanks to centuries of medieval-style propaganda successfully peddled by bigots and Christian zealots. So I should not have been entirely surprised by the almost hysterical reaction in the mainstream media to news that I am considering becoming a Muslim. Some of the comments were bitchy and snide, other journalists asked me stupid questions showing a distinct lack of research or understanding. One even accused me of suffering from Stockholm Syndrome as a result of spending ten days in the hands of the Taliban!

My spiritual journey, like that for many converts/reverts, was meant to be a personal affair between myself and God. Sadly it has now become a very public issue and so I have decided to share with Q-News readers my feelings and thoughts on Islam to prevent any more misunderstandings or misconceptions.

Yes, my journey did begin in the unlikely surrounds of an Afghan prison where I was being held by the Taliban facing charges of entering their country illegally disguised in the all-enveloping burqa. One day, during my captivity, I was visited by a religious cleric who asked me what I thought of Islam and if I would like to convert. I was terrified. For five days I had managed to avoid the subject of religion in a country led by Islamic extremists. If I gave the wrong response, I had convinced myself I would be stoned to death. After careful thought I thanked the cleric for his generous offer and said it was difficult for me to make such a life-changing decision while I was in prison. However, I did make a promise that if I was released I would study Islam on my return to London. My reward for such a reply was being sent to a ghastly jail in Kabul where I was locked up with six Christian fanatics who faced charges of trying to convert Muslims to their faith. (After being bombarded with their bible readings, happy-clappy Christian songs and prayers twice a day, I think we can discount the accusations of Stockholm Syndrome).

Several days later I was released unharmed on humanitarian grounds on the orders of Mullah Omar, the Taliban’s one-eyed spiritual leader. My captors had treated me with courtesy and respect and so, in turn, I kept my word and set out to study their religion. It was supposed to be an academic study but as I became more engrossed with each page I turned I became more impressed with what I read. I turned to several eminent Islamic academics, including Dr Zaki Badawi, for advice and instruction. I was even given several books by the notorious Sheikh Abu Hamza AI-Masri whom I spoke to after sharing a platform at an Oxford Union debate. This latter snippet was seized upon by some sections of the media in such a ridiculous fashion that outsiders might have thought I was going to open a madrassa for AI-Qaeda recruits from my flat in Soho!

Thankfully the support and understanding I have been given from my brothers and sisters (for I regard them as that) has been unstinting and comforting. Not one of them has put pressure on me to become a Muslim and every convert/revert I’ve spoken to has told me to take my time. One of the big turning points for me happened earlier this year when the Israelis began shelling The Church of the Nativity in Manger Square, one of the most precious monuments for Christians. Every year thousands of school children re-enact the Nativity at Christmas time, a potent symbol of Christianity. Yet, not one Church of England leader publicly denounced the Israelis for their attack. Our Prime Minister Tony Blair, who loves to be pictured coming out of church surrounded by his family, espousing Christian values, was silent. Only the Pope had the guts to condemn this atrocity. I was shocked and saddened and felt there was no backbone in my religious leaders. At least with Islam I need no mediator or conduit to rely upon, I can have a direct line with God anytime I want.

While I feel under no pressure to convert/revert by Muslims, the real pressure to walk away from Islam has come from some friends and journalists who like to think they’re cynical, hard-bitten, hard-drinking, observers of the world. Religion of any form makes them feel uneasy, but Islam, well that’s something even worse. You’d think I had made a pact with the devil or wanted to become a grand wizard in the Ku Klux Klan.

Others feared I was being brainwashed and that I would soon be back in my burqa, silenced forever like all Muslim women. This, of course, is nonsense. I have never met so many well-educated, opinionated, outspoken, intelligent, politically aware women in the Muslim groups I have visited throughout the UK. Feminism pales into insignificance when it comes to the sisterhood, which has a strong identity and a loud voice in this country. Yes, it is true that many Muslim women around the world are subjugated, but this has only come about through other cultures hijacking and misinterpreting the Quran (Saudis take note).

I wish I had this knowledge (and I’m still very much a novice) when I was captured by the Taliban because I would have asked them why they treated their own women so badly. The Quran makes it crystal clear that all Muslims, men and women are entirely equal in worth, spirituality and responsibility. Allah ordained equality and fairness for women in education and opportunity. Fair property law and divorce settlements were introduced for Muslim women 1400 years ago; maybe this is where Californian divorce lawyers got their inspiration from in recent years! The Quran could have been written yesterday for today. It could sit very easily with any Green Party manifesto, it is environmentally friendly and it is truely an inspiration for the 21st century, yet not one word has changed since the day it was written, unlike other religious tomes. “It’s more punk than punk,” musician Aki Nawaz of the band Fun-da-Mental recently told me. And, of course he is right.

Perplexed or unfulfilled by their parents’ faiths, a growing number of women are becoming Muslims

by Michael Paulson, Boston Globe Staff, 5/13/2001

Ellen Anderson’s father was a lapsed Catholic, her mother an active Pentecostal, and she was confused. So at 14, torn between her father’s atheism and her mother’s fundamentalism, she dragged herself to the library and started reading about Buddhism, Hinduism, Judaism, and Islam. She found herself drawn to Islam, which she believed rang truer than her mother’s Christianity. On March 8, the Wellesley College junior recited one sentence – “I believe there is no god but Allah and that Mohammed is the messenger of God” – and became a Muslim. “Christianity seemed like going to church once a week and trying to be a good person, but Islam is a complete way of life,” Anderson said.

She is part of a growing number of women embracing Islam in Greater Boston, and in one mosque, the Islamic Society of Boston in Cambridge, they outnumber new Muslim men by as much as 2 to 1. That trend runs counter to the national picture; a recent survey by the Council on American-Islamic Relations found that two-thirds of new Muslims in the United States are male. Women turning to Islam are aware that some people – including some of their own families – can’t understand why any American woman would choose a religion often depicted as oppressive of women. But they insist that depiction is a false image perpetuated by the media, and that in fact Islam is more forward-thinking about gender than many Western traditions. As evidence, they note that Islam allowed women to own property and vote long before Western cultures took similar steps. In modeling a more egalitarian form of Islamic culture in the United States than in some parts of the world, these women also say they may influence Muslims worldwide.

“Unfortunately, the way Islam is practiced currently in some countries is not ideal,” said Christina Safiya Tobias-Nahi, 30, of Somerville, the child of a nonobservant Jewish mother and a Catholic father who became Muslim six years ago. “A lot of countries are looking to see how we practice it here, and we have the potential to be a really strong role model for men and women in other countries. “For white Christian women, the majority of those becoming Muslims at the Cambridge mosque, adopting Islam usually means a dramatic life change. These new Muslim women generally choose to cover their hair with a scarf called a hijab, to follow Muslim dietary laws that include prohibitions on pork and alcohol, and to pray five times a day.

Many of their families are profoundly unhappy. “My dad really freaked out and told me I’d never be able to get a good job or a good husband, and my mom started crying and calling on the name of Jesus,” said Anderson. “When I got home for spring break, my dad didn’t want his other kids to see me in my hijab. “Islam places a high value on family relationships, and Anderson is still working on repairing hers, but it’s difficult. Her father has stopped paying her college tuition. On the other hand, Anderson, who has waist-length curly blonde hair, says she finds the experience of wearing a hijab liberating. “I used to have random guys who would come up and say, `Can I touch your hair?’ and it would drive me crazy,” she said. “It’s liberating because people don’t look at you and think about your figure and your hairstyle and guys don’t look at you and think about making a pass at you.

“American Muslim women tend to view the subjugation of women in countries such as Afghanistan and Iran as aberrant examples of Islam. They point to the fact that while no woman has been a serious contender for president of the United States, Muslim women have led Bangladesh, Pakistan, and Turkey and a Muslim woman is poised to become the next leader of Indonesia, the most populous Muslim country in the world.

But there remain issues for women in Islam – as in every major world faith. Some are critical of traditional Islamic inheritance laws, which give short shrift to women, and some balk at traditional Islamic dress, which requires women to cover their hair and wear loose, enveloping garments. Women in Islam can not lead men in prayer – a restriction similar to the ban on female clergy in Catholicism, Orthodox Christianity, Orthodox Judaism, and Mormonism. And in mosques, as in most Orthodox synagogues, women are separated from men during prayer, usually at the back of the mosque. Some Muslims have expressed concern that many, but certainly not all, mosques and Muslim advocacy groups have been slow to allow women to assume positions of leadership.

“There is an intellectual revolution taking place, as women are raising their voices and pointing to the Koran and demanding their rights,” said Salam Al-Marayati, executive director of the Muslim Public Affairs Council, who in speeches to Muslim audiences argues that male-dominated organizations are vestiges of other cultures and not appropriate in the United States. “Our admonishment is that … all barriers against women participating in organizations should be removed, because that participation is their God-given right.”

Women who become Muslim in the United States offer a variety of explanations. Many American women encounter Islam by meeting, and often dating, a Muslim man. Some are drawn to the spiritual mysticism of Islam, while others are attracted to the conservative family values and structure of Islam, according to Marcia K. Hermansen, a Muslim theologian at Loyola University in Chicago. “In the new millennium, conversion seems to be hip,” Hermansen said. “There’s a different way of young people hearing about Islam and thinking about it as something radical and cool.”

Hoda Elsharkawi, who runs a support group/class for new Muslim women at the Cambridge mosque, says about one-third of her students come to Islam through boyfriend or male acquaintance, while others are introduced by friends, and still others explore it on their own. Many of the new Muslim women are highly educated and affiliated with tolerant college campuses; the majority in Cambridge are white, but some are African-American and Hispanic. Elsharkawi theorizes that women are drawn to Islam for the same reason that women fill many church pews – because they are often more concerned with faith and spirituality than men. Several of the new Muslims interviewed said their own faith background left them confused or dissatisfied.

Laura Cohon, a 20-year-old Harvard junior who wants to go to medical school, was introduced to Islam by a high school boyfriend, explored it over the Internet and in a college class, and then became Muslim one evening in her dorm room four months ago, reciting the pledge of faith. “Everything I found out about it made sense to me,” she said. “I was sitting at my desk, and I said the prayer, and it felt like a big weight had been lifted off my shoulders. “Only then did she start to interact with other Muslims, e-mailing the Cambridge mosque for advice. “It was an incredible relief, because I had felt very alone for a while,” she said.

Without a doubt, you have often heard the claim that Jesus is God, the second person in the “Holy Trinity”.However, the very Bible which is used as a basis for knowledge about Jesus and as the basis for doctrine within Christianity clearly belies this claim. We urge you to consult your own Bible and verify that the following conclusions are not drawn out of context:

1. God is All Knowing… but Jesus was not.

When speaking of the Day of Judgment, Jesus clearly gave evidence of a limitation on his knowledge when he said, “but of that day and hour knoweth no man, no, not the angels which are in Heaven, neither the son, but the Father.” (Mark 13:32 and Matt 24:36) But God knows all. His knowledge is without any limitations. That Jesus, of his own admission, did not know when the Day of Judgment would be, is clear proof that Jesus is not all-knowing, and that Jesus is therefore not God.

2. God is All-Powerful… but Jesus was not.

While Jesus performed many miracles, he himself admitted that the power he had was not his own, but derived from God. He said, “Verily I say unto you, the Son can do nothing of himself, but what he seeth the Father do…” (John 5:19) Again he said, “I can of mine own self do nothing: As I hear I judge, and my judgment is just because I seek not mine own will but the will of the Father which has sent me.” (John 5:30) But God is not only all-powerful, He is also the source of all power and authority. That Jesus, of his own admission, could do nothing on his own is clear proof that Jesus is not all-powerful, and that therefore Jesus is not God.

3. God does not have a God… but Jesus did have a God.

God is the ultimate judge and refuge for all, and He does not call upon nor pray to any others. But Jesus acknowledged that there was one whom he worshipped and to whom he prayed when he said, “I ascend unto my Father and your Father, and to my God and your God.” (John 20:17) He is also reported to have cried out while on the cross, “My God, my God, why hast thou forsaken me?” (Matt 27:46) If Jesus were God, then couldn’t this be read “Myself, myself, why hast thou forsaken me?” Would that not be pure nonsense? When Jesus prayed the Lord’s prayer (Luke 11:2-4) was he praying to himself? When in the garden of Gethsemane he prayed, “O my Father, if it be possible, let this cup pass from me: Nevertheless, not as I will but as thou wilt.” (Matt 26:36-39) Was Jesus praying to himself? That Jesus, of his own admission, and by his own actions, acknowledged, worshipped and prayed to another being as God, is clear proof that Jesus himself is not God.

4. According to the Bible, God is invisible to humans… but Jesus was flesh and blood.

While thousands saw Jesus and heard his voice, Jesus himself said that this could not be done with God when he said, ” No man hath seen God at any time.” (John 1:18) “Ye have neither heard His voice at any time nor seen His shape.” (John 5:37) He also said in John 4:24, “God is a spirit and they that worship him must worship him in spirit and in truth.” That Jesus would say that no one had seen or heard God ant any time, while his followers both saw and heard him, is clear proof that Jesus was not God.

5. No one is greater than God and no one can direct Him… but Jesus acknowledged someone greater than himself whose will was distinct from his own.

Perhaps the clearest indication we have that Jesus and God are not equal, and therefore not one and the same, come again from the mouth of Jesus himself who said in John 14:28, “My Father is greater than I.” When someone referred to him as a “good master” in Luke 18:19, Jesus responded, “Why callest thou me good? There is none good but one, that is God…” Further more, Jesus drew clear distinctions between himself and God when he said, “I proceeded forth and came from God, neither came I of myself but He sent me.” (John 8:42) Jesus gave clear evidence of his subordination to God, rather than his equality with God, when he said in Luke 22:42, “not my will but thine be done,” and in John 5:30, “I seek not mine own will but the will of the Father which has sent me.” That Jesus would admit that he did not come into the world on his own initiative but was directed to do so, that he would acknowledge another being as greater than himself, and that he would negate his own will in deference to affirming the will of another, give clear proof that Jesus is not the Supreme One and therefore Jesus is not God.

Conclusion

The Church recognizes the Bible as the primary source of knowledge about God and Jesus. But since the Bible makes it clear that Jesus is not the Supreme Being and the Supreme Being is not Jesus, upon what basis have you come to believe otherwise?

My brother or sister, the belief that the Supreme Being is a Trinity is false and completely inconsistent with the words of Jesus as presented in the Bible. God is One, not three. He is a perfect unity.

If you are interested in the truth about God and your relationship to Him, we invite you to investigate the religion of Islam.

What is the word of God about Jesus?

That is Jesus, son of Mary, in word of truth, concerning which they are doubting. It is not for God to take a son unto Him. Glory be to Him! When He decrees a thing, He but says to it “Be”, and it is. (Qur’an 19:34-35)

And they say, ‘The All-Merciful has taken unto Himself a son.’ You have indeed advanced something hideous. The heavens are well nigh rent of it and the earth split asunder, and the mountains well nigh fall down crashing for that they have attributed to the All-Merciful to take a son. None is there in the heavens and earth but he comes to the All-Merciful as a servant. (Qur’an 19:88-93)

Truly the likeness of Jesus, in God’s sight, is as Adam’s likeness; He created him of dust, then said He unto him, “Be”, and he was. (Qur’an 3:59)

People of the Book, go not beyond the bounds in your religion, and say not as to God but the Truth. The Messiah, Jesus, son of Mary, was only the Messenger of God, and His word that He committed to Mary, and a spirit from Him. So believe in God and His Messengers, and say not ‘Three’, Refrain, better it is for you. God is only One God. Glory be to Him – that He should have a son! To Him belongs all that is in the heavens and in the earth, God suffices for a guardian. (Qur’an 4:171)

And when God said, ‘O Jesus, son of Mary, did you say unto men, “Take me and my mother as gods, apart from God?” He said, ‘To You be glory! It is not mine to say what I have no right to. If I indeed said it, You knew it, knowing what is within my soul, and I do not know what is within Your soul; You know the things unseen. I only said to them what You did command me: “Serve God, my Lord and your Lord.” And I was a witness over them, while I remained among them; but when You did take me to Yourself the Watcher over them; You are the witness over everything. (Qur’an 5:116-117)

And for their unbelief, and their uttering against Mary a mighty calumny, and for their saying ‘We slew the Messiah, Jesus son of Mary, the Messenger of God’… yet they did not slay him, neither crucified him, only a likeness of that was shown to them. Those who are at variance concerning him surely are in doubt regarding him, they have no knowledge of him, except the following of surmise; and they did not slay him of certainty… no indeed; God raised him up to Him; God is Almighty, All-Wise. There is not one of the people of the Book but will assuredly believe in him before his death, and on the Resurrection Day he will be a witness against them. (Qur’an 4:156-159).

What is the source of the Christian concept of the Trinity?

by Aisha Brown

The three monotheistic religions – Judaism, Christianity, and Islam – all purport to share one fundamental concept: belief in God as the Supreme Being, the Creator and Sustainer of the Universe. Known as “tawhid” in Islam, this concept of the Oneness of God was stressed by Moses in a Biblical passage known as the “Shema”, or the Jewish creed of faith: “Hear, O Israel: The Lord our God is one Lord.” (Deuteronomy 6:4)

It was repeated word-for-word approximately 1500 years later by Jesus when he said “…The first of all the commandments is, Hear, O Israel; the Lord our God is one Lord.” (Mark 12:29)

Muhammad came along approximately 600 years later, bringing the same message again: “And your God is One God: there is no God but He…” (The Qur’an 2:163).

Christianity has digressed from the concept of the Oneness of God, however, into a vague and mysterious doctrine that was formulated during the fourth century. This doctrine, which continues to be a source of controversy both within and outside the Christian religion, is known as the Doctrine of the Trinity. Simply put, the Christian doctrine of the Trinity states that God is the union of three divine persons – the Father, the Son and the Holy Spirit – in one divine being.

If that concept, put in basic terms, sounds confusing, the flowery language in the actual text of the doctrine lends even more mystery to the matter:

“…we worship one God in Trinity, and Trinity in Unity… for there is one Person of the Father, another of the Son, another of the Holy Ghost is all one… they are not three gods, but one God… the whole three persons are co-eternal and co-equal… he therefore that will be saved must thus think of the Trinity…” (excerpts from the Athanasian Creed).

Let’s put this together in a different form: one person, God the Father, plus one person, God the Son, plus one person, God the Holy Ghost, equals one person, God the What? Is this English or is this gibberish?

It is said that Athanasius, the bishop who formulated this doctrine, confessed that the more he wrote on the matter, the less capable he was of clearly expressing his thoughts regarding it.

How did such a confusing doctrine get its start?

Trinity in the Bible

References in the Bible to a Trinity of divine beings are vague, at best.

In Matthew 28:19, we find Jesus telling his disciples to go out and preach to all nations. While this “Great Commission” does make mention of the three persons who later become components of the Trinity, the phrase “…baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” is quite clearly an addition to Biblical text – that is, not the actual words of Jesus – as can be seen by two factors:

1) baptism in the early Church, as discussed by Paul in his letters, was done only in the name of Jesus; and

2) the “Great Commission” was found in the first gospel written, that of Mark, bears no mention of Father, Son and/or Holy Ghost – see Mark 16:15.

The only other reference in the Bible to a Trinity can be found in the Epistle of 1 John 5:7. Biblical scholars of today, however, have admitted that the phrase “… there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one” is definitely a “later addition” to Biblical text, and it is not found in any of today’s versions of the Bible.

It can, therefore, be seen that the concept of a Trinity of divine beings was not an idea put forth by Jesus or any other prophet of God. This doctrine, now subscribed to by Christians all over the world, is entirely man-made in origin.

The Doctrine Takes Shape

While Paul of Tarsus, the man who could rightfully be considered the true founder of Christianity, did formulate many of its doctrines, that of the Trinity was not among them. He did, however, lay the groundwork for such when he put forth the idea of Jesus being a “divine Son”. After all, a Son does need a Father, and what about a vehicle for God’s revelations to man? In essence, Paul named the principal players, but it was the later Church people who put the matter together.

Tertullian, a lawyer and presbyter of the third-century Church in Carthage, was the first to use the word “Trinity” when he put forth the theory that the Son and the Spirit participate in the being of God, but all are of one being of substance with the Father.

A Formal Doctrine Is Drawn Up

When controversy over the matter of the Trinity blew up in 318 between two church men from Alexandria – Arius, the deacon, and Alexander, his bishop – Emperor Constantine stepped into the fray.

Although Christian dogma was a complete mystery to him, he did realize that a unified church was necessary for a strong kingdom. When negotiation failed to settle the dispute, Constantine called for the first ecumenical council in Church history in order to settle the matter once and for all.

Six weeks after the 300 bishops first gathered at Nicea in 325, the doctrine of the Trinity was hammered out. The God of the Christians was now seen as having three essences, or natures, in the form of the Father, the Son, and the Holy Spirit.

The Church Puts Its Foot Down

The matter was far from settled, however, despite high hopes for such on the part of Constantine. Arius and the new bishop of Alexandria, a man named Athanasius, began arguing over the matter even as the Nicene Creed was being signed; “Arianism” became a catch-word from that time onward for anyone who didn’t hold to the doctrine of the Trinity.

It wasn’t until 451, at the Council of Chalcedon that, with the approval of the Pope, the Nicene/Constantinople Creed was set as authoritative. Debate on the matter was no longer tolerated; to speak out against the Trinity was now considered blasphemy, and such earned stiff sentences that ranged from mutilation to death. Christians now turned on Christians, maiming and slaughtering thousands because of a difference of opinion.

Debate Continues

Brutal punishments and even death did not stop the controversy over the doctrine of the Trinity, however, and the said controversy continues even today.

The majority of Christians, when asked to explain this fundamental doctrine of their faith, can offer nothing more than “I believe it because I was told to do so.” It is explained away as “mystery” – yet the Bible says in 1 Corinthians 14:33 that “… God is not the author of confusion …”

The Unitarian denomination of Christianity has kept alive the teachings of Arius in saying that God is one; they do not believe in the Trinity. As a result, mainstream Christians abhor them, and the National Council of Churches has refused their admittance. In Unitarianism, the hope is kept alive that Christians will someday return to the preachings of Jesus: “… Thou shalt worship the Lord thy God, and Him only shalt thou serve.” (Luke 4:8)

Islam and the Matter of the Trinity

While Christianity may have a problem defining the essence of God, such is not the case in Islam:

“They do blaspheme who say: Allah is one of three in a Trinity, for there is no god except One God” (Qur’an 5:73).

It is worth noting that the Arabic language Bible uses the name “Allah” as the name of God.

Suzanne Haneef, in her book What Everyone Should Know About Islam and Muslims (Library of Islam, 1985), puts the matter quite succinctly when she says,

“But God is not like a pie or an apple which can be divided into three thirds which form one whole; if God is three persons or possesses three parts, He is assuredly not the Single, Unique, Indivisible Being which God is and which Christianity professes to believe in.” (pp. 183-184)

Looking at it from another angle, the Trinity designates God as being three separate entities – the Father, the Son and the Holy Spirit. If God is the Father and also the Son, He would then be the Father of Himself because He is His own Son. This is not exactly logical.

Christianity claims to be a monotheistic religion. Monotheism, however, has as its fundamental belief that God is One; the Christian doctrine of the Trinity – God being Three-in-One – is seen by Islam as a form of polytheism. Christians don’t revere just One God, they revere three.

This is a charge not taken lightly by Christians, however. They, in turn, accuse the Muslims of not even knowing what the Trinity is, pointing out that the Qur’an sets it up as Allah the Father, Jesus the Son, and Mary his mother. While veneration of Mary has been a figment of the Catholic Church since 431 when she was given the title “Mother of God” by the Council of Ephesus, a closer examination of the verses in the Qur’an most often cited by Christians in support of their accusation, shows that the designation of Mary by the Qur’an as a “member” of the Trinity, is simply not true.

While the Qur’an does condemn both trinitarianism (the Qur’an 4:171; 5:73) and the worship of Jesus and his mother Mary (the Qur’an 5:116), nowhere does it identify the actual three components of the Christian Trinity. The position of the Qur’an is that WHO or WHAT comprises this doctrine is not important; what is important is that the very notion of a Trinity is an affront against the concept of One God.

In conclusion, we see that the doctrine of the Trinity is a concept conceived entirely by man; there is no sanction whatsoever from God to be found regarding the matter simply because the whole idea of a Trinity of divine beings has no place in monotheism. In the Qur’an, God’s Final Revelation to mankind, we find His stand quite clearly stated in a number of eloquent passages,

“… your God is One God: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.” (the Qur’an 18:110)

“… take not, with God, another object of worship, lest you should be thrown into Hell, blameworthy and rejected.” (the Qur’an 17:39)

– because, as God tells us over and over again in a Message that is echoed throughout ALL His Revealed Scriptures,

“… I am your Lord and Cherisher: therefore, serve Me (and no other) …” (the Qur’an 21:92)

The history behind the Christian concepts of atonement and salvation

by Aisha Brown

Salvation can be defined as the deliverance from sin and its penalties; the path to salvation, however, varies from one religion to another. In Christianity, salvation is found through the Doctrine of Vicarious Atonement. Since human nature is considered in Christianity to be wayward and sinful, this doctrine states that Jesus “rendered full satisfaction” to God for the sins of man through his death and resurrection. In a nutshell, Jesus took our place, and his death absolves us of our sins.

This is contrary to what is found in the Torah where God says: ” …every man shall be put to death for his own sin” (Deut. 24:16)

The matter of Jesus, as savior of mankind, is refuted in the Quran, wherein God says that He

“… has stamped them with their disbelief… for their saying ‘We killed God’s Messenger, Christ Jesus, the son of Mary’ They neither killed nor crucified him, even though it seemed so to them…” (4:155, 157).

Salvation According to Jesus

Nowhere in the four gospels did Jesus explicitly state that he would die to save mankind from sin. When approached by a man who asked what he could do to gain eternal life, Jesus told him to keep the Commandments (Mat. 19: 16,17); in other words, to obey God’s Law. To a similar question put to him by a lawyer, as recorded in the gospel of Luke, Jesus told him to love God and his fellow man (Luke 10:25-28).

The role of Jesus is made clear in the Quran where God says:

“Christ, the son of Mary, was no more than a Messenger; many were the Messengers that passed away before him…see how God doth make His Signs clear to them, yet see in what ways they are deluded away from the truth” (5:75).

The mission of Jesus was not, therefore, to set up a new method of achieving salvation, much less the founding of a new system of belief; as even the Bible points out, Jesus sought only to take the Jews from their emphasis on ritual back to that of righteousness (Mat. 6:1-8).

Paul of Tarsus

For the origin of the doctrine of atonement, one does not go to the teachings of Jesus, but instead to the words of Paul, the true founder of Christianity; in teachings of present Christian terms and practices.

Like many Jews, Paul had no use for the teachings of Jesus, and he himself persecuted the followers of Jesus for their unorthodox beliefs. This zealous persecutor was turned into an ardent preacher, however, through a sudden conversion around 35 CE. Paul claimed that a resurrected Jesus appeared to him in a vision, thereby, choosing Paul as his instrument for carrying his teachings to the Gentiles (Gal. 1:11; 12:15,16).

Paul’s credibility in any capacity is questionable, however, when considering that: (1) there are four contradictory versions of his so-called “conversion” (Acts 9:3-8; 22:6-10; 26:13-18; Gal. 1:15-17); (2) God says, in passages such as Num. 12:6, Deut. 18:20 and Ez. 13:8-9, that revelations come ONLY from Him, and (3) accounts of numerous disagreements between the other disciples and Paul regarding his teachings are recorded in Acts.

Experience and observation had taught Paul that preaching among the Jews was not feasible; he, therefore, chose to go to the non-Jews. By doing so, however, Paul disregarded a direct command from Jesus against preaching to other than a Jew (Mat. 10:5-6). In short, Paul set aside the actual teachings of Jesus in his desire to be a success.

The Pagan Influence

Among the pagans of Paul’s time, a wide variety of gods existed. Although these gods had different names and were embraced by people from different areas of the world – Adonis from Syria, Dionysus from Thrace, Attis from Phrygia, for instance – the basic concept in each cult was the same: these sons of gods died violent deaths and then rose again to save their people.

Since the pagans had tangible savior-gods in their old religions, they wanted nothing less from the new; they were not able to accept any sort of an invisible Deity. Paul was quite accommodating, preaching therefore of a savior named Jesus Christ, the son of God, who died and then rose again to save mankind from sin (Rom. 5:8-11; 6:8-9).

The Bible itself points out the error of Paul’s thinking. While each of the four gospels contain an account of the crucifixion of Jesus, these accounts are strictly hearsay; none of the disciples of Jesus were witness to such, having fled his side in the Garden (Mark 14:50).

In the Torah, God says that one who is “hanged upon a tree” – crucified – is “accursed” (Deut. 21:23). Paul side-stepped this by saying that Jesus became accursed in order to take on the sins of man (Gal. 3:13); in so doing, however, Paul set aside the very Law of God.

The resurrection, wherein Paul says that Jesus “conquered” death and sin for mankind (Rom. 6:9,10), plays such an important part that one who does not believe in it is not considered a good Christian (1 Cor. 15:14).

Here, too, the Bible lends little support to Paul’s notions; first of all, not only was there no eyewitness to the actual resurrection, but all post-resurrection accounts are in contradiction with each other as to who went to the gravesite, what happened there, and even where and to whom Jesus appeared (Mat. 28; Mark 16; Luke 24; John 20).

Secondly, although Christianity states that the body following resurrection will be in a spiritual form (1 Cor. 15:44), Jesus had obviously not changed, for he both ate with his disciples (Luke 24:30,41-43), and allowed them to touch his wounds (John 20:27). Finally, as the divine son of God in Christianity, Jesus is said to share in God’s attributes; one cannot fail to wonder, however, just how it can be possible for God to die…

In his desire to win souls among the pagans, Paul simply reworked a number of major pagan beliefs to come up with the Christian scheme of salvation. No prophet – including Jesus himself – taught such concepts; they were authored entirely by Paul.

The Ultimate Sacrifice

Long accustomed to making sacrifices to their gods, the pagans easily grasped Paul’s notion that Jesus was the “ultimate sacrifice” whose blood washed away sin. A common ceremony during this time in various Middle Eastern cults, such as those of Attis and Mithras, was that of the “taurobolium”: a person descended into a pit covered over with grillwork upon which a bull (or ram), said to represent the pagan deity himself, was then ceremoniously slain. By covering himself with the blood, the person in the pit below was said to have been “born again” with his sins washed away.

It is worth noting that the Jews had given up sacrifice back in 590 BCE following the destruction of their Temple. Paul’s notions, therefore, were in direct contradiction to both Old Testament teaching (Hosea 6:6) and even to the teaching of Jesus himself (Mat. 9:13) which stressed how God desired good virtues, not sacrifice.

While Paul stressed that God’s “love” was behind the sacrifice of Jesus (Rom. 5:8), the Doctrine of Atonement instead shows a harsh Deity satisfied only by the murder of his own innocent son. Paul was way off base here, for the Old Testament is full of references to the love and mercy of God to man (Ps. 36:5-10; Ps. 103:8-17) revealed through His forgiveness (Ex. 34:6,7; Ps. 86:5-7), of which even Jesus spoke (Mat. 6:12).

Pagan influence in Christianity even extends to its sacred symbol. Although Paul calls the cross of Jesus “the power of God” (1 Cor. 1:18), reference works, such as the Encyclopedia Britannica, Dictionary of Symbols, and The Cross in Ritual, Architecture, and Art point out that the cross was used as a religious symbol centuries before the birth of Jesus. Bacchus of Greece, Tammuz of Tyre, Bel of Chaldea, and Odin of Norway are just a few examples of ancient pagan gods whose sacred symbol was that of a cross.

Original Sin

Central to the Doctrine of Atonement is Paul’s notion that mankind is a race of wrong-doers, having inherited from Adam his sin in eating of the forbidden fruit. As a result of this Original Sin, man cannot serve as his own redeemer; good works are to no avail, says Paul, for even these cannot satisfy the justice of God (Gal. 2:16).

As a result of Adam’s sin, man is doomed to die. By his death, however, Jesus took on the punishment due man; through his resurrection, Jesus conquered death, and righteousness was restored. To earn salvation, a Christian need only have faith in the death and resurrection of Jesus (Rom. 6:23).

Despite its prominent place in Christianity, the notion of an “original sin” is not found among the teachings of any prophet, Jesus included. In the Old Testament, God says: “… the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son” (Ez.18:20-22). Personal responsibility is also stressed in the Qur’an where God says: “… no bearer of burdens can bear the burden of another… man can have nothing but what he strives for” (53:38,39).

The doctrine of original sin gave Paul the means to justify pagan influence in his scheme of salvation. Irresponsibility became the hallmark of Christianity through this doctrine, however, for by “transferring” sins onto Jesus, Christians assume no responsibility for their actions.

Salvation in Islam

By the seventh century, the doctrines conceived by Paul had been embellished to the point where Christianity was not almost entirely a man-made religion. At this time, God chose to send Muhammad as His Final Messenger in order to set things straight once and for all for mankind.

Since God is Almighty, He doesn’t need the charade concocted by Christians in order to forgive man. In the Qur’an, God says we are all created in a state of goodness (30:30); He has not burdened man with any “original sin”, having forgiven Adam and Eve (2:36-38; 7:23,24) as He forgives us (11:90; 39:53-56).

As we are all personally responsible for our actions (2:286; 6:164) there is no need for a humanly concocted savior in Islam; salvation comes from God alone (28:67).

Thus did Islam seek to restore the true meaning to monotheism, for in the Qur’an God asks:

“Who can be better in religion than one who submits his whole self to God, does good, and follows the way of Abraham the true in faith?” (4:125; 41:33).

The Religion of Man

The evidence is overwhelming that the concept of salvation in Christianity – its Doctrine of Vicarious Atonement – came not from God but from man via pagan rituals and beliefs.

Paul effectively shifted the center of worship away from God by saying that Jesus was the divine agent of their salvation (Gal. 2:20). In so doing, however, Paul set aside all teachings of God’s prophets, and even the concept of monotheism itself, since God in Christianity needs Jesus for His divine “helper”.

Take a Closer Look

With his very salvation at stake here, the Christian should take a closer look at what he believes in and why. God says in the Qur’an:

“O People of the Book! Commit no excesses in your religion, nor say of God aught but the truth. Christ Jesus, the son of Mary, was no more than a Messenger of God… for God is One God; glory be to Him: far exalted is He above having a son. To him belong all things in the heavens and on earth. And enough is God as a Disposer of Affairs.” (4:171)

Bible Prophecies About The Advent Of Muhammad

by Jamal Badawi, Ph.D.

Abraham is widely regarded as the patriarch of monotheism and the common father of the Jews, Christians and Muslims. Through his second son, Isaac, came all Israelite prophets including such towering figures as Jacob, Joseph, Moses, David, Solomon and Jesus. May peace and blessings be upon them all. The advent of these great prophets was in partial fulfillment of God’s promises to bless the nations of earth through the descendents of Abraham (Genesis 12:2-3). Such fulfillment is wholeheartedly accepted by Muslims whose faith considers the belief in and respect of all prophets an article of faith.

Blessings of Ishmael and Isaac

Was the first born son of Abraham (Ishmael) and his descendants included in God’s covenant and promise? A few verses from the Bible may help shed some light on this question:

1) Genesis 12:2-3 speaks of God’s promise to Abraham and his descendants before any child was born to him.

2) Genesis 17:4 reiterates God’s promise after the birth of Ishmael and before the birth of Isaac.

3) In Genesis, Ch. 21, Isaac is specifically blessed but Ishmael was also specifically blessed and promised by God to become “a great nation” especially in Genesis 21:13,18.

4) According to Deuteronomy 21:17-21 the traditional rights and privileges of the first born son are not to be affected by the social status of his mother (being a “free” woman such as Sarah, Isaac’s mother, or a “bondwoman” such as Hagar, Ishmael’s mother). This is only consistent with the moral and humanitarian principles of all revealed faiths.

5) The full legitimacy of Ishmael as Abraham’s son and “seed” and the full legitimacy of his mother, Hagar, as Abraham’s wife are clearly stated in Genesis 21:13 and 16:3.

After Jesus, the last Israelite messenger and prophet, it was time that God’s promise to bless Ishmael and his descendants be fulfilled. Less than 600 years after Jesus, came the last messenger of God, Muhammad, from the progeny of Abraham through Ishmael. God’s blessing of both of the main branches of Abraham’s family tree was now fulfilled. But are there additional corroborating evidence that the Bible did in fact foretell the advent of Prophet Muhammad?

Muhammad: The Prophet like unto Moses

A long time after Abraham, God’s promise to send the long-awaited Messenger was repeated, this time in Moses’ words.

In Deuteronomy 18:18, Moses spoke of the prophet to be sent by God who is:

1) From among the Israelite’s “brethren”. A reference to their Ishmaelite cousins as Ishmael was the other son of Abraham who was explicitly promised to become a “great nation”.

2) A prophet like unto Moses. There were hardly any two prophets who were so much alike as Moses and Muhammad. Both were given a comprehensive law code of life, both encountered their enemies and were victors in miraculous ways, both were accepted as prophets/statesmen and both migrated following conspiracies to assassinate them. Analogies between Moses and Jesus overlook not only the above similarities but other crucial ones as well (e.g. the natural birth, family life and death of Moses and Muhammad but not of Jesus, who was regarded by His followers as the Son of God and not exclusively a messenger of God, as Moses and Muhammad were and as Muslims believe Jesus was).

The awaited prophet was to come from Arabia

Deuteronomy 33:1-2 combines references to Moses, Jesus and Muhammad. It speaks of God (i.e. God’s revelation) coming from Sinai, rising from Seir (probably the village of Sa’ir near Jerusalem) and shining forth from Paran. According to Genesis 21:21, the wilderness of Paran was the place where Ishmael settled (i.e. Arabia, specifically Mecca).

Indeed the King James version of the Bible mentions the pilgrims passing through the valley of Ba’ca (another name of Makkah) in Psalms 84:4-6.

Isaiah 42:1-13 speaks of the beloved of God. His elect and messenger who will bring down a law to be awaited in the isles and who “shall not fail nor be discouraged till we have set judgement on earth.” Verse 11 connects that awaited one with the descendants of Ke’dar. Who is Ke’dar? According to Genesis 25:13, Ke’dar was the second son of Ishmael, the ancestor of Prophet Muhammad.

Muhammad’s migration from Makkah to Madinah: Prophesised in the Bible?

Habakkuk 3:3 speaks of God (God’s help) coming from Te’man (an Oasis north of Medina according to J. Hasting’s Dictionary of the Bible), and the holy one (coming) from Paran. That holy one who under persecution migrated from Paran (Makkah) to be received enthusiastically in Madinah was none but Prophet Muhammad.

Indeed the incident of the migration of the Prophet and his persecuted followers is vividly described in Isaiah 21:13-17. That section foretold as well about the battle of Badr in which the few ill-armed faithful miraculously defeated the “mighty” men of Ke’dar, who sought to destroy Islam and intimidate their own folds who turned to Islam.

The Qur’an: Foretold in the Bible?

For twenty-three years, God’s words (the Qur’an) were truly put into Muhammad’s mouth. He was not the “author” of the Qur’an. The Qur’an was dictated to him by Angel Gabriel who asked Muhammad to simply repeat the words of the Qur’an as he heard them. These words of the Qur’an were then committed to memory and to writing by those who heard them during Muhammad’s lifetime and under his supervision.

Was it a coincidence that the Prophet “like unto Moses” from the “brethren” of the Israelites (i.e. from the Ishmaelites) was also described as one in whose mouth God will put His words and that he will speak in the name of God. (Deuteronomy 18:18-20) Was it also a coincidence that “Paraclete” that Jesus foretold to come after him was described as one who “shall not speak of himself, but whatsoever he shall hear, that shall he speak…” (John 16:13).

Was it another coincidence that Isaiah ties between the messenger connected with Ke’dar and a new song (a scripture in a new language) to be sung unto the Lord (Isaiah 42:10-11). More explicitly, prophesies Isaiah “For with stammering lips, and another tongue, will he speak to this people” (Isaiah 28:11). This latter verse correctly describes the “stammering lips” of Prophet Muhammad reflecting the state of tension and concentration he went through at the time of revelation. Another related point is that the Qur’an was revealed in piece-meal over a span of twenty-three years. It is interesting to compare this with Isaiah 28:10-13 which speaks of the same thing.

That Prophet – Paraclete – Muhammad

Up to the time of Jesus (peace be upon him), Israelites were still awaiting for that prophet “like unto Moses” prophesied in Deuteronomy 8:18. When John the Baptist came, they asked him if he was Christ and he said “no”. They asked him if he was Elias and he said “no”. Then, in apparent reference to Deuteronomy 18:18, they asked him. “Art thou that Prophet” and he answered, “no”. (John 1:19-21)

In the Gospel according to John (chaptcrs 14, 15, 16) Jesus spoke of the “Paraclete” or comforter who will come after him, who will be sent by the Father as another Paraclete, who will teach new things which the contemporaries of Jesus could not bear. While the Paraclete is described as the spirit of truth, (whose meaning resembles Muhammad’s famous title AI-Amin, the trustworthy), he is identified in one verse as the Holy Ghost (John 14:26). Such a designation is however, inconsistent with the profile of that Paraclete. In the words of the Dictionary of the Bible, (Ed. J. Mackenzie) “there items, it must be admitted, do not give an entirely coherent picture.”

Indeed history tells us that many early Christians understood the Paraclete to be a man and not a spirit. This might explain the following who responded to some who claimed, without meeting the criteria stipulated by Jesus, to be the awaited “Paraclete”.

It was Prophet Muhammad (peace be upon him) who was the Paraclete, Comforter, helper, admonisher sent by God after Jesus. He testified of Jesus, taught new things which could not be borne at Jesus’ time; he spoke what he heard (revelation); he dwells with the believers (through his well-preserved teachings). Such teachings will remain forever because he was the last messenger of God, the only Universal Messenger to unite the whole of humanity under God and on the path of PRESERVED truth. He told of many things to come which “came to pass” in the minutest detail, meeting the criterion given by Moses to distinguish between the true prophet and the false prophets (Deuteronomy 18:22). He did reprove the world of sin, of righteousness and of judgement (John 16:8-11).

Was the shift of religious leadership prophesised?

Following the rejection of the last Israelite Prophet, Jesus, it was about time that God’s promise to make Ishmael a great nation, be fulfilled, (Genesis 21:13,18).

In Matthew 21:19-21, Jesus spoke of the fruitless fig tree (A Biblical symbol of prophetic heritage) to be cleared after being given a last chance of three years (the duration Jesus’ ministry) to give fruit. In a later verse in the same chapter, Jesus said: “Therefore, say I unto you, The Kingdom of God shall be taken away from you and given to a nation bringing forth the fruit thereof” (Matthew 21:43). That nation of Ishmael’s descendants (the rejected stone in Matthew 21:42) which was victorious against all super-powers of its time as prophesied by Jesus: “And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder (Matthew 21:44).

Out of context coincidence?

Is it possible that the numerous prophecies cited here are all individually and combined out-of-context misinterpretations? Is the opposite true, that such infrequently studied verses fit together consistently and clearly point to the advent of the man who changed the course of human history, Prophet Muhammad (peace be upon him). Is it reasonable to conclude that all these prophecies, appearing in different books of the Bible and spoken by various prophets at different times were all coincidence? If this is so here is another strange “coincidence”!

One of the signs of the prophet to come from Paran (Makkah) is that he will come with “ten thousands of saints” (Deuteronomy 33:2 KJV). That was the number of faithful who accompanied Prophet Muhammad to Paran (Makkah) in his victorious, bloodless return to his birthplace to destroy the remaining symbols of idolatry in the Ka’bah.

Says God as quoted by Moses:

“And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.” (Deuteronomy 18:19)

Dear readers, may the light of truth shine in your heart and mind. May it lead you to peace and certitude in this life and eternal bliss in hereafter. Ameen

A comparison between Islam and Christianity on how the religions treat women from their religious texts.

Creation

Female Gender vs. Male Gender

The Female Spiritual Essence

Menses

Sexual Relation During Her Menses

A Woman’s Right to Education

Right to Inheritance

Dressing Modesty / Head Covering

Polygamy

Prohibition in Marriage

Divorce

The Divorcee & Widow

The Respect of Parents

The difference between the Quran and the Bible

by M. Amir Ali, Ph.D.

The Muslims and non-Muslims consider the Qur’an and the Bible to be their respective books of guidance without realizing the vast differences between the two. Firstly, the Bible is a scripture and many Muslims erroneously consider the Qur’an to be a scripture. In the Qur’an, Allah describes the Qur’an as “Al-Kitab“, meaning “the Book”, which is the right name for it. The Bible is called a scripture and if asked about the authorship, Christians tell you that there were forty-some persons, rarely a prophet or a messenger among them, who wrote the Bible under divine inspiration. The concept of divine inspiration is an assumption without verification. Whereas, the Qur’an was revealed to the Prophet Muhammad Sall-Allahu ‘alaihi wa sallam (henceforth denoted as S) who dictated to his scribes, the most honorable companions. In the sense of authorship the Bible is a scripture whereas the Qur’an is not a scripture but a revealed book.

The Qur’an talks about the TAURAT, ZUBOOR and INJEEL which were the books revealed by Allah to the Prophets Musa, Dawood and ‘Isa ‘alaihumus-salaam, respectively, which are not the same books as the Bible. Due to the similarity of some contents of TAURAT, ZUBOOR and INJEEL, some people equate them with the Torah and Psalms of David and the Gospels respectively, which is an error. This has given an excuse to the Christian missionaries to present the Bible in the native languages of the Muslim countries as the TAURAT, ZUBOOR and INJEEL of the QUR’AN and confuse and confound naive Muslims. The revealed Taurat, Zuboor and Injeel were revealed books which are extinct, whereas, the Bible may contain some parts of Taurat, Zuboor and Injeel in modern-day language translation in corrupt form. A translation of a revealed book cannot be the word of God because in the process of translation the word of God is transformed into the word of man. In the language of revelation (Arabic or Aramaic or Hebrew) only one manuscript or codex could be the word of God, whereas, there can be an infinite number of translations by man. It is, therefore, agreed by Muslim scholars that any translation of the Qur’an is not the word of God and does not qualify to be called the Qur’an. Non-Arabic speaking people should be able to benefit from translations but no one should depend upon a single translation because no translation is free of errors. A translation represents the understanding or lack of it by the translator himself. If any one desires to become a scholar of the Qur’an there is no choice but to learn the Arabic language of the Qur’an and gain expertise in it.

One of the major sources of corruption of the Bible is translation and translations of translations. With regards to the Gospels of the Christians, there is no record of even writing down any document when Jesus received revelations. It is believed by the Christians that the first records of the teachings of Jesus (A) and his life were made decades after his disappearance and it was in the Greek language. The earliest manuscript available is from the fourth century after Jesus. In the case of the Old Testament, it was written in Hebrew and its dialects, but was destroyed at least twice by the enemies of Judaism in ancient times without leaving a single copy and was rewritten from memory, one of the sources of corruption. The Qur’an was recorded in writing as well as in the memory of many people in the lifetime of the Prophet Muhammad (S) and was compiled in book form according to his directions by his companions shortly after his death. It is, therefore, suggested that Muslims should not apply the term “scripture” to the Qur’an. “Al-Kitab“, when used in the Qur’an, should be translated simply as “the Book”.

A historical view of polygamy and Islam’s position

by Mary Ali

Polygamy has been practiced by mankind for thousands of years. Many of the ancient Israelites were polygamous, some having hundreds of wives. King Solomon(S) is said to have had seven hundred wives and three hundred concubines. David(S) (Dawood) had ninety-nine and Jacob(S) (Yaqub) had four. Advice given by some Jewish wise men state that no man should marry more than four wives.

No early society put any restrictions on the number of wives or put any conditions about how they were to be treated. Jesus was not known to have spoken against polygamy. As recent as the 17th century, polygamy was practiced and accepted by the Christian Church. The Mormons (Church of Jesus Christ of the Latter Day Saints) have allowed and practiced polygamy in the United States.

Monogamy was introduced into Christianity at the time of Paul when many revisions took place in Christianity. This was done in order for the church to conform to the Greco-Roman culture where men were monogamous but owned many slaves who were free for them to use: in other word, unrestricted polygamy.

Early Christians invented ideas that women were “full of sin” and man was better off to “never marry.” Since this would be the end of mankind, these same people compromised and said “marry only one.”

Many times in the American society when relations are strained, the husband simply deserts his wife. Then he cohabits with a prostitute or other immoral woman without marriage.

Actually there are three kinds of polygamy practiced in Western societies: (1) serial polygamy, that is, marriage, divorce, marriage, divorce and so on any number of times; (2) a man married to one woman but having and supporting one or more mistresses; (3) an unmarried man having a number of mistresses. Islam condones but discourages the first and forbids the other two.

Wars cause the number of women to greatly exceed the number of men. In a monogamous society these women, left without husbands or support, resort to prostitution, illicit relationships with married men resulting in illegitimate children with no responsibility on the part of the father, or lonely spinsterhood or widowhood.

Some Western men take the position that monogamy protects the rights of women. But are these men really concerned about the rights of women? The society has many practices that exploit and suppress women, leading to women’s liberation movements from the suffragettes of the early twentieth century to the feminists of today.

The truth of the matter is that monogamy protects men, allowing them to “play around” without responsibility. Easy birth control and easy legal abortion has opened the door of illicit sex to women and she has been lured into the so-called sexual revolution. But she is still the one who suffers the trauma of abortion and the side effects of birth control methods.

Taking aside the plagues of venereal disease, herpes and AIDS, the male continues to enjoy himself free of worry. Men are the ones protected by monogamy while women continue to be victims of men’s desires. Polygamy is very much opposed by the male dominated society because it would force men to face up to responsibility and fidelity. It would force them to take responsibility for their polygamous inclinations and would protect and provide for women and children.

Among all the polygamous societies in history there were none that limited the number of wives. All of the relationships were unrestricted. In Islam, the regulations concerning polygamy limit the number of wives a man can have while making him responsible for all of the women involved.

“If you fear that you will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; but if you fear that you shall not be able to deal justly with them, then only one or one that your right hands possess. That will be more suitable, to prevent you from doing injustice.” (Qur’an 4:3)

This verse from the Qur’an allows a man to marry more than one woman but only if he can deal justly with them. Another verse says that a person is unable to deal justly between wives, thus giving permission but discouraging it.

“You will never be able to deal justly between wives however much you desire (to do so). But (if you have more than one wife) do not turn altogether away (from one), leaving her as in suspense…” (Qur’an 4:129)

While the provision for polygamy makes the social system flexible enough to deal with all kinds of conditions, it is not necessarily recommended or preferred by Islam. Taking the example of the Prophet Muhammad(S) is instructive. He was married to one woman, Khadijah, for twenty-five years. It was only after her death when he had reached the age of fifty that he entered into other marriages to promote friendships, create alliances or to be an example of some lesson to the community; also to show the Muslims how to treat their spouses under different conditions of life.

The Prophet(S) was given inspiration from Allah about how to deal with multiple marriages and the difficulties encountered therein. It is not an easy matter for a man to handle two wives, two families, and two households and still be just between the two. No man of reasonable intelligence would enter into this situation without a great deal of thought and very compelling reasons (other than sexual).

Some people have said that the first wife must agree to the second marriage. Others have said that the couple can put it into the marriage contract that the man will not marry a second wife. First of all, neither the Qur’an not Hadith state that the first wife need be consulted at all concerning a second marriage let alone gain her approval. Consideration and compassion on the part of the man for his first wife should prompt him to discuss the matter with her but he is not required to do so or to gain her approval. Secondly, the Qur’an has explicitly given permission for a man to marry “two or three or four”. No one has the authority to make a contract forbidding something that has been granted by Allah.

The bottom line in the marriage relationship is good morality and happiness, creating a just and cohesive society where the needs of men and women are well taken care of. The present Western society, which permits free sex between consenting adults, has given rise to an abundance of irresponsible sexual relationships, an abundance of “fatherless” children, many unmarried teenage mothers; all becoming a burden on the country’s welfare system. In part, such an undesirable welfare burden has given rise to bloated budget deficits which even an economically powerful country like the United States cannot accommodate. Bloated budget deficits have become a political football which is affecting the political system of the United States.

In short, we find that artificially created monogamy has become a factor in ruining the family structure, and the social, economic and political systems of the country.

It must be a prophet, and indeed, it was Prophet Muhammad(S) who directed Muslims to get married or observe patience until one gets married. ‘Abdullah b. Mas’ud reported Allah’s Messenger(S) as saying,

“Young man, those of you who can support a wife should marry, for it keeps you from looking at strange women and preserves you from immorality; but those who cannot should devote themselves to fasting, for it is a means of suppressing sexual desire.” (Bukhari and Muslim)

Islam wants people to be married and to develop a good family structure. Also, Islam realized the requirements of the society and the individual in special circumstances where polygamy can be the solution to problems. Therefore, Islam has allowed polygamy, limiting the number of wives to four, but does not require or even recommend polygamy.

In the Muslim societies of our times, polygamy is not frequently practiced despite legal permission in many countries. It appears that the American male is very polygamous, getting away with not taking responsibility for the families he should be responsible for.

(In this article, polygamy has been used to mean polygyny meaning having two or more wives. Islam forbids polyandry, meaning having two or more husbands.)

What is this “sword” that Islam was spread by?

The first few who embraced the “new” religion in Makkah in the Arabian Peninsula at the hands of the Prophet, were his wife Khadijah, his servant Zaid and his eleven year old cousin Ali. Among the ones who later joined this faith were the honest merchant, Abu Bakr; the iron man of Arabia, Umar the Great; the shy businessman, Uthman; the Prophet’s brave uncle Hamza and a slave of a pagan, Bilal. They simply couldn’t resist the MAGIC SWORD of a humble and lonely Prophet? The negligible minority of the believers in this new Faith was soon exiled from Makkah and they arrived in the city called Yathreb which later became known as MADINAH. The Muslim emigrants to Madinah brought their SWORD with them. The SWORD continued to work and its magnetic force continued to “pull” people towards it until the whole of Arabia joined the Faith. Compared to the population of the rest of the world at that time, the Arabs constituted a tiny minority. A fraction of this minority decided to take the SWORD beyond the boundaries of the Arabian desert to the mighty Mediterranean, the coast of Malabar and the far away East Indies Islands. People after people continued surrendering to this SWORD and joining the Faith.

So sharp was the edge of the SWORD! It simply conquered the hearts; bodies yielded automatically. It is the SWORD OF TRUTH, whose mere shine eliminates falsehood just like light wipes away darkness.

HAS THE SWORD GONE BLUNT? NO, FAR FROM IT.

It continues to pierce the hearts of countless men and women today – in spite of the relentless efforts by persons with vested interests who like darkness to prevail, so that they may rob people of their good things. Read below the impressions of some who were recently conquered by the same SWORD. They are from different countries, speak different languages and have different backgrounds.

1. LEOPOLD WEISS (now Mohammed Asad): Austrian statesman, journalist, former foreign correspondent for the Frankfurter Zeitung; author of Islam at Cross Roads and Road to Mecca and translator of the Qur’an. He embraced Islam in 1926.

“Islam appears to me like a perfect work of Architecture. All its parts are harmoniously conceived to complement and support each other. Nothing is superfluous and nothing lacking, with the result of an absolute balance and solid composure.”

2. AHMED HOLT: British Civil Contractor, traveler in search of the Divine truth, spent much of his time in research and comparative study of Judaism, Christianity and Islam. He embraced Islam in 1975.

“The SWORD OF ISLAM is not the sword of steel. I know this by experience, because the sword of Islam struck deep into my own heart. It didn’t bring death, but it brought a new life; it brought an awareness and it brought an awakening as to who am I and what am I and for what am I here.”

3. BOGDAN KOPANSKI (now Bogdan Ataullah Kopanski): originally Polish, now American; Ph.D. in history and politics, had a very interesting journey to Islam and faced severe hardships; was imprisoned twice by the Polish communist regime (1968, 1981-82). He embraced Islam in 1974.

“When I was 12 years old I rejected the illogical and contradictory faith of the Church. Two years later in 1962 I was fascinated by the victorious struggle of the Algerian Muslim mujahideen against French colonialism. It was the first arrow of Islam…The high school and earliest days of my education in the University, I was a typical example of the ‘rebel generation’ of Reds…My way to the Truth of Al-Qur’an was slow and unpaved… In 1974 I visited Turkey, I wrote my M.A. dissertation about Sultan and Caliph Suleiman Kanuni’s policy towards the Polish Kingdom. There I was hit by the most beautiful voice of mankind, Adhan, the call to prayer. My hair stood up. An unknown, powerful force led me to an old masjid in Istanbul. There, old, smiling, Turkish bearded men taught me Wuzu, ablution. I confessed to tears, Shahada, and I prayed my first Salah Maghrib…I swept out the rubbish ideologies…The first time in my life, my mind was relaxed and I felt the pleasure of Allah’s love in my heart. I was a Muslim…”

4. VENGATACHALAM ADIYAR (now Abdullah Adiyar): Indian, noted Tamil writer and journalist; worked as a news editor in Dr. M. Karunanidhi’s daily Murasoli for 17 years; assisted 3 former Chief Ministers of Tamil Nadu. Received Kalaimamani Award (Big Gem of Arts) from Tamil Nadu Government in 1982. He embraced Islam in 1987.

“In Islam I found suitable replies to nagging queries arising in my mind with regard to the theory of creation, status of woman, creation of universe, etc. The life history of the holy Prophet attracted me very much and made easy for me to compare with other world leaders and their philosophies.”

5. HERBERT HOBOHM (now Aman Hobohm): German diplomat, missionary and social worker. An intellectual who has been serving the German diplomatic missions in various parts of the world. Presently working as Cultural Attache in German Embassy in Riyadh. He embraced Islam in 1941.

“I have lived under different systems of life and have had the opportunity of studying various ideologies, but have come to the conclusion that none is as perfect as Islam. None of the systems has got a complete code of a noble life, Only Islam has it and that is why good men embrace it. Islam is not theoretical; it is practical. It means complete submission to the will of God.”

6. CAT STEVENS (now Yusuf Islam): British; formerly a Christian and a world famous pop singer. He embraced Islam in 1973.

“It will be wrong to judge Islam in the light of the behavior of some bad Muslims who are always shown on the media. It is like judging a car as a bad one if the driver if the car is drunk and he bangs it into the wall. Islam guides all human beings in daily life – in it’s spiritual, mental and physical dimensions. But we must find the sources of these instruction, the Qur’an and the example of the Prophet. Then we can see the ideal of Islam.”

7. MARGARET MARCUS (now Maryam Jamilah): American; formerly a Jewess, essayist and author of many books. She embraced Islam in 1962.

“The authority of Islamic Morals and Laws proceeds from Almighty God. Pleasure and happiness in Islam are but the natural by-products of emotional satisfaction in one’s duties conscientiously performed for the pleasure of God to achieve salvation. In Islam duties are always stressed above rights. Only in Islam was my quest for absolute values satisfied. Only in Islam did I at last find all that was true, good, beautiful and which gives meaning and direction to human life and death.

8. WILFRIED HOFMAN (now Murad Hoffman): Ph.D. in law (Harvard); German social scientist and diplomat; presently German Ambassador in Algeria. He embraced Islam in 1980.

“For some time now, striving for more and more precision and brevity, I have tried to put on paper in a systematic way, all philosophical truths, which in my view, can be ascertained beyond reasonable doubt. In the course of this effort it dawned on me that the typical attitude of an agnostic is not an intelligent one; that man simply cannot escape a decision to believe; that the createdness of what exists around us is obvious; that Islam undoubtedly finds itself in the greatest harmony with overall reality. Thus I realize, not without shock, that step by step, in spite of myself and almost unconsciously, in feeling and thinking I have grown into a Muslim. Only one last step remained to be taken: to formalize my conversion. As of today I am a Muslim. I have arrived.”

9. CASSIUS CLAY (now Muhammad Ali): American; three times World Heavyweight Champion, formerly a Christian. He embraced Islam in 1965.

“I have had many nice moments in my life. But the feelings I had while standing on Mount Arafat on the day of Hajj ( Muslims’ pilgrimage), was the most unique. I felt exalted by the indescribable spiritual atmosphere there as over a million and a half pilgrims invoked God to forgive them of their sins and bestow on them His choicest blessings. It was an exhilarating experience to see to people belonging to different colors, races and nationalities, kings, heads of states and ordinary men from very poor countries all clad in two simple white sheets praying to God without any sense of either pride or inferiority. It was a practical manifestation of the concept of equality in Islam.” (Speaking to the daily “Al-Madinah” Jeddah, 15 July, 1989)

These were the impressions of a few persons who had themselves been struck by the SWORD OF TRUTH, that is, the Message of Islam.

AS FOR THE PROPAGANDA THAT IT WAS THE SWORD OF STEEL, THAT IS, FORCE, WHICH WAS INSTRUMENTAL IN THE UNIVERSAL EXPANSION OF ISLAM, WE GIVE BELOW QUOTATIONS FROM THE WRITINGS OF SOME OF THE PROMINENT NON-MUSLIM SCHOLARS AND LEADERS REFUTING THIS BASELESS ACCUSATION.

1. M. K. GANDHI: “…I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and his own mission. These, and not the sword carried everything before them and surmounted every trouble.” YOUNG INDIA, 1924

2. EDWARD GIBBON: “The greatest success of Mohammed’s life was effected by sheer moral force without the stroke of a sword.” HISTORY OF THE SARACEN EMPIRE, London, 1870

3. A. S. TRITTON: “The picture of the Muslim soldier advancing with a sword in one hand and the Qur’an in the other is quite false.” ISLAM, London, 1951, p. 21

4. DE LACY O’LEARY: “History makes it clear however, that the legend of fanatical Muslim, sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated.” ISLAM AT CROSSROADS, London, 1923, p. 8

5. K. S. RAMAKRISHNA RAO: “My problem to write this monograph is easier because we are not generally fed now on that (distorted) kind of history and much time need not be spent on pointing out our misrepresentations of Islam. The theory of Islam and sword, for instance, is not heard now in any quarter worth the name. The principle of Islam, there is no compulsion in religion, is well known.” MOHAMMED THE PROPHET OF ISLAM, Riyadh, 1989, p. 4

6. JAMES A. MICHENER: “No other religion in history spread so rapidly as Islam…The West has widely believed that this surge of religion was made possible by the sword. But no modern scholar accepts that idea, and the Qur’an is explicit in support of the freedom of conscience.” ISLAM – THE MISUNDERSTOOD RELIGION, READERS’ DIGEST (American Edition) May 1955

7. LAWRENCE E. BROWNE: “Incidentally these well-established facts dispose of the idea so widely fostered in Christian writings that the Muslims, wherever they went, forced people to accept Islam at the point of the sword.” THE PROSPECTS OF ISLAM, London, 1944.

IF YOU TOO POSSESS A SOFT TENDER HEART AND AN OPEN MIND, DO WRITE TO US FOR SOME BASIC INFORMATION ABOUT THE WAY OF LIFE CALLED “ISLAM”. DO NOT BELIEVE THE HEARSAY. LEARN FROM THE DIRECT SOURCES. WE ARE READY TO HELP.

RECOMMENDED INTRODUCTORY PUBLICATIONS:

1. III&E Brochure series.

2. WHAT EVERYONE SHOULD KNOW ABOUT ISLAM AND MUSLIMS by Suzanne Haneef, Kazi Publications, Chicago, Illinois

3. ISLAM IN FOCUS by H. Abdulati, American Trust Publications, Indianapolis, Indiana

4. THE BIBLE, THE QUR’AN AND SCIENCE by Maurice Bucaille, American Trust Publications, Indianapolis, Indiana

5. QUR’AN, AND INTRODUCTION by A. R. Doi, Kazi Publications, Chicago, Illinois

6. HADITH, AN INTRODUCTION by A. R. Doi, Kazi Publications, Chicago, Illinois

7. MUHAMMAD, HIS LIFE BASED ON THE EARLIEST SOURCES by Martin Lings, Inner Traditions International, Rochester, Vermont

8. LIFE OF MUHAMMAD by A. H. Siddiqi, Kazi Publications, Chicago, Illinois

9. HISTORY OF ISLAM by Masud-ul-Hasan, Islamic Publications, Lahore, Pakistan

10. THE CULTURAL ATLAS OF ISLAM by I. R. al-Faruqi and Lois L. al-Faruqi, Macmillan Publishing Company, New York, New York

The Arabic word “jihad” means struggling or striving and applies to any effort exerted

by M. Amir Ali, Ph.D.

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

“We have enjoined on people kindness to parents; but if they strive (jahadaka) to make you ascribe partners with Me that of which you have no knowledge, then obey them not…” 29:8, also see 31:15.

In the above two verses of the Qur’an, it is non-Muslim parents who strive (jahada) to convert their Muslim child back to their religion.

In the West, “jihad” is generally translated as “holy war”, a usage the media has popularized. According to Islamic teachings, it is unholy to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words “holy war” back into Arabic we find “harbun muqaddasatun“, or for “the holy war”, “al-harbu al-muqaddasatu“. We challenge any researcher or scholar to find the meaning of “jihad” as holy war in the Qur’an or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Qur’an, the Hadith and other Islamic literature translate the term “jihad” as “holy war”, due to the influence of centuries-old Western propaganda. This could be a reflection of the Christian use of the term “Holy War” to refer to the Crusades of a thousand years ago. However, the Arabic words for “war” are “harb” or “qital“, which are found in the Qur’an and Hadith.

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

1. Recognizing the Creator and loving Him most

It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Qur’an addresses those who claim to be believers:

“O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and striving in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk.” 9:23-24

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

2. Resisting pressure of parents, peers and society

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

“So obey not the rejecters of faith, but strive (jahidhum) against them by it (the Qur’an) with a great endeavor.” 25:52

3. Staying on the straight path steadfastly

Allah says in the Qur’an:

“And strive (jahidu) for Allah with the endeavor (jihadihi) which is His right. He has chosen you and has not laid upon you in the deen (religion) any hardship …” 22:78

“And whosoever strives (jahada), strives (yujahidu) only for himself, for lo! Allah is altogether independent of the universe.” 29:6

As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah. Allah says in the Qur’an:

“Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: in what you were engaged? They will say: we were oppressed in the land. (The angels) will say: was not Allah’s earth spacious that you could have migrated therein? …” 4:97

“Lo! those who believe, and those who emigrate (to escape persecution) and strive (jahadu) in the way of Allah, these have hope of Allah’s mercy …” 2:218

Allah tests the believers in their faith and their steadfastness:

“Or did you think that you would enter Paradise while yet Allah knows not those of you who really strive (jahadu), nor knows those (of you) who are steadfast.” 3:142

“And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give glad tidings to the steadfast.” 2:155

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

4. Striving for righteous deeds

Allah declares in the Qur’an:

“As for those who strive (jahadu) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers.” 29:69

When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify.

Aisha, wife of the Prophet(S) asked, “O Messenger of Allah, we see jihad as the best of deeds, so shouldn’t we join it?” He replied, “But, the best of jihad is a perfect hajj (pilgrimage to Makkah).” Sahih Al-Bukhari #2784

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

“Should I join the jihad?” He asked, “Do you have parents?” The man said, “Yes!” The Prophet(S) said, “then strive by (serving) them!” Sahih Al-Bukhari #5972

Yet another man asked the Messenger of Allah:

“What kind of jihad is better?” He replied, “A word of truth in front of an oppressive ruler!” Sunan Al-Nasa’i #4209

The Messenger of Allah, Muhammad(S) said:

“… the mujahid (one who carries out jihad) is he who strives against himself for the sake of obeying Allah, and the muhajir (one who emigrates) is he who abandons evil deeds and sin.” Sahih Ibn Hibban #4862

5. Having courage and steadfastness to convey the message of Islam

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

“Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims.” 41:33

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

“The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but strive with their wealth and their selves for the cause of Allah. Such are the truthful.” 49:15

6. Defending Islam and the community

Allah declares in the Qur’an:

“To those against whom war is made, permission is given (to defend themselves), because they are wronged – and verily, Allah is Most Powerful to give them victory – (they are) those who have been expelled from their homes in defiance of right – (for no cause) except that they say, ‘Our Lord is Allah’…. ” 22:39-40

The Qur’an permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad(S) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad(S), the Muslims fought to defend their faith and community. The Qur’an adds:

“Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. … And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors.” 2:190,193

7. Helping allied people who may not be Muslim

In the late period of the Prophet Muhammad’s(S) life the tribe of Banu Khuza’ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad’s(S) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza’ah and inflicted heavy damage. Banu Khuza’ah invoked the treaty and demanded Prophet Muhammad(S) to come to their help and punish Quraysh. The Prophet Muhammad(S) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occurred without any battle.

8. Removing treacherous people from power

Allah orders the Muslims in the Qur’an:

“If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous.” 8:58

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

9. Defending through preemptive strikes

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

“Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not.” 2:216

10. Gaining freedom to inform, educate and convey the message of Islam in an open and free environment

Allah declares in the Qur’an:

“They ask you (Muhammad) concerning fighting in the Sacred Month. Say, ‘Fighting therein is a grave (offense) but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can. …” 2:217

“And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back.” 42:39

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

“Strive (jahidu) against the disbelievers with your hands and tongues.” Sahih Ibn Hibban #4708

The life of the Prophet Muhammad(S) was full of striving to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.

11. Freeing people from tyranny

Allah admonishes Muslims in the Qur’an:

“And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from You, one who will protect; and raise for us from You, one who will help’.” 4:75

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

“We like your rule and justice far better than the state of oppression and tyranny under which we have been living.”

The defeated rulers of Syria were Roman Christians and Iraq was ruled by Zoarastrian Persians.

What should Muslims do when they are victorious?

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

“Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer.” 4:58

“O you who believe! Stand out firmly for Allah’s witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety and fear Allah. And Allah is well acquainted with all that you do.” 5:8

“And of those whom We have created there is a nation who guides with the Truth and establishes justice with it.” 7:181

“Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed.” 16:90

“Those who, if We give them power in the land, establish prescribed prayers (salah) and pay the poor-due (zakah) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs.” 22:41

Did Islam spread by force, swords or guns?

The unequivocal and emphatic answer is NO! The Qur’an declares:

“Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error.” 2:256

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

“… of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of the Mohammedan [sic] governments towards them.”

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

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

REFERENCES

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

2. Haykal, M.H., THE LIFE OF MUHAMMAD, Tr. Ismail R. Faruqi, American Trust Publications, 1976, p. 132.

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

4. Haykal, p. 395 for the Conquest of Makkah.

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

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

7. Hitti, Philip K., HISTORY OF THE ARABS, St. Martin’s Press, New York, 1970, p. 153.

8. Arnold, Sir Thomas W., THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH, Westminister A. Constable & Co., London, 1896, p. 80.

Jihad: one of the most misunderstood concepts in Islam

by M. Amir Ali, Ph.D.

“Islam” and other various Islamic terms and concepts are grossly misunderstood in the West. Muslims can hardly find anyone to blame but themselves because (a) they have failed to live by the Islamic tenants in our times, and (b) they have failed to promote understanding of Islam in the West through outreach projects. This brochure is a humble attempt to briefly explain the terms given in the title. The Institute of Islamic Information & Education (III&E) has published almost fifty brochures and several articles for promoting understanding of Islam among Muslims and non-Muslims equally. Please write to the III&E or visit their web site for more information.

Some of the Islamic Terms

• Islam means a commitment to live in peace through submission to the Will of God (Allah).
• Muslim is a person who makes a commitment to live in peace through servitude to Allah.
• Jihad means “struggle” and “strive” against evil thoughts, evil action and aggression against a person, family, society or country. Jihad may be a “justifiable war”, borrowing the Christian term.
• Mujahid is a person who engages in Jihad for the sake of Allah according to the Qur’an (Muslim’s source book for guidance) and Sunnah (the teachings of Prophet Muhammad, Peace Be Upon Him). Mujahideen is the plural of Mujahid.
• “Islamic terrorism” – There is no such phrase or term in the Islamic source books of the Qur’an or the Sunnah and has no place in Islam.
• Sunnah – Sunnah is the preferred way of the Prophet Muhammad that includes his teaching. The sources of the Sunnah are authentic Hadith (reports of the Prophet’s sayings, doings and approvals) collections.

The True Meaning of “Jihad”

Jihad is usually associated with Islam and Muslims, but in fact, the concept of Jihad is found in all religions including Christianity, Judaism and political/economic ideologies, such as, Capitalism, Socialism, Communism, etc. Islam defines Jihad as striving and struggling for improvement as well as fighting back to defend one’s self, honor, assets and homeland. Also, Jihad is interpreted as the struggle against evil, internal or external of a person or a society. Jihad, in Islam, means doing any or all but not limited to the following:

1. Learn, teach, and practice Islam in all aspects of one’s life at all times to reach the highest and best education in order to benefit oneself, family and society.
2. Be a messenger of Islam everywhere, in every behavior and action.
3. Fight evil, wrongdoing, and injustice with all one’s power by one’s hand (action), with one’s tongue (speech), or at least with one’s heart (prayer).
4. Respond to the call for Jihad with money, effort, wisdom and life; yet, never fight a Muslim brother, a Muslim country, or a non-Muslim society that respects its treaties and harbors no aggressive designs against Islam or Muslims.
5. Suicide under any pretext is not condoned as Jihad in Islam.
6. Converting people to Islam by force or coercion is never Jihad but a crime, punishable by law.
7. The promise of “70 or 72 virgins” is fiction written by some anti-Islam bigots.

The Levels of Jihad

1. A personal struggle within one’s self to submit to Allah, fight evil within one’s self, achieve higher moral and educational standards – Inner Jihad.
2. Jihad against evil, injustice and oppression within one’s self, family and society – Social Jihad.
3. Jihad against all that prevents Muslims from servitude to God (Allah), people from knowing Islam, defense of a Muslim society (country), retribution against tyranny, and/or when a Muslim is removed from their homeland by force – Physical Jihad or an armed struggle.

The Qur’an defines physical Jihad as being the highest level of Jihad that one can undertake. Its reward is eternal Paradise. Muslims also know that all humans are accountable for what they have done during their life on this earth. Muslims will be asked about what they did with their lives and their level of submission to Allah on the Day of Judgment.

Does Jihad mean Holy War?

In Islam, there is no such thing as holy war. This terminology was generated in Europe during the Crusades and their war against Muslims. Islam recognizes Jews and Christians as the “People of the Book” because they all follow the Prophet Abraham, believing in Moses’ and Jesus’ teachings. For many centuries, Muslims have peacefully coexisted with Christians, Jews, and people of other faiths, maintaining social, business, political and economic treaties. Islam respects all humans and faiths as long as there is no religious oppression, forbidding Muslims from serving Allah, preventing others from learning about Islam, and not respecting treaties. For more information on the topic of Jihad see the brochure Jihad Explained or request brochure #18 from the III&E, the publisher of this article.

Who is authorized to call for Jihad as a war?

Jihad must be performed according to Islamic rules and regulations and only for the sake or in the service of Allah. The physical or military Jihad must be called by a Muslim authority, such as, a president or head of a Muslim country after due consultations with the learned leadership.

What Does Islam Say about Terrorism?

The term “terrorism” does not exist in the Qur’an or the teachings of the Prophet Muhammad. If the terms “terrorist or terrorism” are derived from a verb used in the Qur’an, such as 5:33 describing a “Muslim’s” terrorist acts, it is in condemnation and prescribes most severe punishment. Islam is a religion and a way of life that does not separate politics from religion. Islam is a religion of mercy, unity and most importantly peace with one’s self and others, to defend not to fight. Allah said in His Book the Qur’an:

“God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes, that you should show them kindness and deal justly with them. God loves just dealers.” (Qur’an 60:8)

“Fight in the cause of God against those who fight you, but do not begin aggression. for God loves not aggressors.” (Qur’an 2:190)

“If they seek peace, then seek you peace and trust in God for He is the Hearer, the Knower.” (Qur’an 8:61)

“… and let not the hatred of others make you avoid justice. Be just: that is next to piety; and fear Allah, for Allah is well-acquainted with all that you do.” (Qur’an 5:8)

“But (remember that an attempt at) requiting evil may, too, become an evil: hence whoever pardons (his foe) and makes peace, his reward rests with Allah- for, verily He does not love transgressors.” (Qur’an 42:40)

“The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he between whom and thee there was enmity, (will become) as though he was a bosom friend. (Qur’an 41:34)

Some of the Prophet Muhammad’s Teachings (Sunnah)

1. He prohibited Muslim soldiers from killing women, children and the elderly, or cut a palm tree, and he advised them, “… do not betray, do not be excessive, do not kill a newborn child.”
2. “Whoever has killed a person having a treaty with the Muslims shall not smell the fragrance of Paradise, though its fragrance is found for a span of forty years.”
3. “The first cases to be adjudicated between people on the Day of Judgment will be those of bloodshed.” Killing is the second major sin in Islam.
4. “Truly your blood, your property, and your honor are inviolable.”
5. “There is a reward for kindness shown to every living animal or human.”

Islam and Human Rights

1. The Qur’an and Sunnah encourage Muslims to respect the life and property of all mankind.
2. In an Islamic State these rights are considered sacred, whether a person is Muslim or not.
3. Islam protects honor, forbids insulting others, and/or making fun of them.
4. Islam rejects certain individuals or nations being favored because of their wealth, power, and/or race.
5. All Muslims believe that Allah created all humans free and equal, only to be distinguished from each other on the basis of God-consciousness or piety and never on the basis of race, color or ethnicity.

Islam is a practical religion that respects all human beings and it was revealed for all mankind. Its message is that of peace and submission to Allah. Muslims believe in all the Prophets mentioned in the Bible, and the Qur’an. The Qur’an shares many moral teachings of the Old Testament and the New Testament. These three religions (and their books) were founded upon the revelations by One True God, Allah. For more information on this topic please see the brochure Human Rights In Islam or ask for brochure #7 from the III&E, the publisher of this article.

Jihad in the Bible

Let us see what the Bible has to say about Jihad in the meaning of war and violence. The following verses are from the Bible, New International Version (NIV), 1984, italics added.

“Do not allow a sorceress to live. Anyone who has sexual relations with an animal must be put to death. Whoever sacrifices to any god other than the LORD must be destroyed. Exodus 22:18-20

“This is what the LORD, the God of Israel, says: ‘each man strap a sword to his side. Go back and forth through the camp from one end to the other, each killing his brother and friend and neighbor.’ The Levites did as Moses commanded and that day about three thousand of the people died.” Exodus 32:27-28

“The LORD said to Moses, ‘Take vengeance on the Midianites for the Israelites…. The Israelites captured the Midianite women and children and took all the Midianite herds, flocks and goods as plunder. They burned all the towns where the Midianites had settled, as well as all their camps…. (Moses ordered) “Now kill all the boys. And kill every women who has slept with a man, but save for yourselves every girl who has never slept with a man.” Numbers 31: 1-18

(Jesus said) “But those enemies of mine who did not want me to be king over them – bring them here and kill them in front of me.” Luke 19:27

“He (Jesus) said to them, ‘But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one.” Luke 22:36

Differential treatment

Muslims follow a religion of peace, mercy and forgiveness. If an individual Muslim were to commit an act of terrorism, this person would be guilty of violating the basic tenants of Islam. When Timothy McVeigh bombed the Oklahoma City building, no American or Christian was labeled as a terrorist or was the target of hate crimes. When Irish Christians carry out acts of terrorism against each other and on the British Isles, the Christian religion is not blamed but individuals or their political agenda. Unfortunately, the same is not true for American Muslims and Arabs. The vast majority of Muslims or Arabs have no association with the violent events around the world yet Islam is invoked with terrorism. It is unfair to 1.5 billion Muslims of the world and religion of Islam.

Criteria of guilt

Innocent until proven guilty in an open court is an accepted universal principle of justice along with liberty and freedom for all humankind. However, the U.S. failed to practice the same principles for those who are not U.S. nationals. Even worse, the U.S. is creating military tribunal for secret trials because there may be inadequate evidence to prove Arabs and Muslims guilty in open courts.

May Allah bless us all and purify our hearts from all misunderstanding, malice, hate and anger.

“Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loves not aggressors.”

by M. Amir Ali, Ph.D.

“Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loves not aggressors.” Al-Qur’an 2:190

“And those who, when great wrong is done to them, defend themselves.” Al-Qur’an 42:39

Violence is the use of force to subdue others that may include killing. Violence may be morally legitimate in the eyes of a majority of people when killing animals and birds for self-protection or for food. However, in the religions of Jainism and some sects of Buddhism and Hinduism even killing of animals and insects is not legitimate.

At the human level, violence may be divided into three major types: (1) Violence committed by an army against another army; in this case it is called a battle or war, (2) Violence organized by the civilians against tyranny and oppression or to replace one political system with another; in this case the conflict may be called terrorism, civil war or a war of liberation or freedom, depending who is talking, and (3) Violence committed by individuals or a small group of people for personal gain or revenge; in this case it is called murder, robbery or vendetta, respectively.

Commonly, the meaning of the term Islam is given as peace and also submission. “Violence in Islam” is an oxymoron; a meaningless phrase. The contemporary Muslim world situation appears to make the question, “violence in Islam?”, a relevant one. Anti-Islam forces, such as, Christian Fundamentalists, Zionists of all colors and shades, Russians, Serbs, Hindu Fundamentalists and others love to refer to the cherry-picked Qur’an verses to point out that Islam means terrorism and violence, not peace. Unfortunately, the ignorant masses of the West have been raised since their school days in believing that Islam is terrorism and violence. In addition, the pro-Zionist media loves to please the masses through reinforcing this belief and for keeping Islam unpopular in the West in order to prevent its propagation. As the Zionists see that an increasing Muslim voting population in the West as a threat to the existence of the Israeli entity, they would rather eliminate the presence of Islam in the West, particularly, the U.S.

Since the 9-11 terror in New York, the most cited Qur’an verse is 9:5 in support of false allegation of murder of non-Muslims and forcing them to convert to Islam when they refuse. The meaning of this one verse may best be understood and appreciated when the reader has full background of the context of revelation and what the message was given as a whole. Surah (chapter) 9 has two names, At-Tauba and Al-Bara’, meaning the repentance and freedom from obligation (disavowal), respectively. Verses 1-37 of Surah 9 were revealed as a block and verses 1 to 16 make up the context of the verse 5. Let me quote the translation of all 16 verses from Zafar Ishaq Ansari’s Towards Understanding the Qur’an, Vol. 3, pp 187-195.

“(1) This is a declaration of disavowal by Allah and His Messenger (Muhammad) to those who associate others with Allah in His divinity (mushrikeen) and with whom you have made treaties. (2) You may go about freely in the land, for four months, but know well that you will not be able to frustrate Allah, and that Allah will bring disgrace upon those who deny the truth (kafireen). (3) This is a public proclamation by Allah and His Messenger (Muhammad) to all men on the day of the Great Pilgrimage (Al-Hajj Al-Akbar): Allah is free from all obligations to those who associate others with Allah in His divinity (mushrikeen); and so is His Messenger. If you repent, it shall be for your own good; but if you turn away, then know well that you will not be able to frustrate Allah. So give glad tidings of a painful chastisement to those who disbelieve (those who reject this call). (4) In exception to those who associate others with Allah in His divinity (mushrikeen) are those with whom you have made treaties and who have not violated their treaties nor have backed up anyone against you. Fulfill your treaties with them till the end of their term. Surely Allah loves the pious (muttaqeen). (5) But when the sacred months (Al-Ashhar ul-Hurum) expire, slay those who associate others with Allah in His divinity (mushrikeen) wherever you find them; seize them, and besiege them, and lie in wait for them. But if they repent and establish the Prayer (As-Salat) and pay Zakah, leave them alone. Surely Allah is All-Forgiving, Ever Merciful. (6) And if any of those who associate others with Allah in His divinity (mushrikeen) seeks asylum, grant him asylum that he may hear the Word of Allah, and then escort him to safety for they are people bereft of all understanding. (7) How can there be a covenant with those who associate others with Allah in His divinity (mushrikeen) on the part of Allah and His Messenger except those with whom you made a covenant near the Sacred Mosque (Al-Masjid Al-Haram)? Behave straight with them so long as they behave straight with you for Allah loves the God-fearing (muttaqeen). (8) How can there be any covenant with the rest who associate others with Allah in His divinity (mushrikeen) for were they to prevail against you, they will respect neither kinship nor agreement. They seek to please you with their tongues while their hearts are averse to you, and most of them are wicked (faasiqoon). (9) They have sold the revelations of Allah for a paltry price and have firmly hindered people from His path. Evil indeed is what they have done. (10) They neither have any respect for kinship nor for agreement in respect of the believers. Such are indeed transgressors (mu’tadoon). (11) But if they repent and establish Prayer (Salat) and give Zakah they are your brothers in faith. Thus do We expound our revelations to those who know (ya’lamoon). (12) But if they break their pledges after making them and attack your faith, make war on the leaders of unbelief (A’immatul Kufr) that they may desist, for they have no regard for their pledged words. (13) Will you not fight against those who broke their pledges and did all they could to drive the Messenger away and initiated hostilities against you? Do you fear them? Surely Allah has greater right that you should fear Him, if you are true believers. (14) Make war on them, Allah will chastise them through you and will humiliate them. He will grant you victory over them, and will soothe the bosoms of those who believe; (15) and will remove rage from their hearts, and will enable whomsoever He wills to repent. Allah is All-Knowing, All-Wise. (16) Do you imagine that you will be spared without being subjected to any test? Know well that Allah has not yet determined who strove hard (in His cause), and has not taken any others besides His Messenger and the believers as His trusted allies? Allah is well aware of all that you do.” The Qur’an 9:1-16.

No Compulsion or Coercion 2:256. The Qur’an verses are clear in commanding the believes that there is no coercion or compulsion in Islam to convert. The history of 14 centuries is the proof that Muslims had no systematic compulsion to convert people to Islam. One verse translation is given below:

“(256) There is no coercion or compulsion in the Deen (religion, way of life). The right way now stands clearly distinguished from the wrong. Hence he who rejects the evil ones and believes in Allah has indeed taken hold of the firm, unbreakable handle, and Allah (Whom he has held for support) is All-Hearing, All-Knowing.” The Qur’an 2:256

Muslims have honored this commandment and they have been careful in not forcing people to convert to Islam. The best examples are Spain, India, East Europe where Muslims entered with armies and conquered them yet these countries remained non-Muslim majority. On the other hand, in Sub-Sahara Africa, Indonesia and Malaysia where Islamic armies never entered, these countries became Muslim majority countries. In our time in the 21st century, no Muslim army has entered in North America or Europe yet millions of people are converting to Islam by their own will.

One of the principles of understanding the Qur’an is that a verse (ayah) should be read (a) in the context of the surrounding verses, not in isolation, (b) in the context of its revelation, which may be found in the Hadith collections, and (c) in the context of the whole Qur’an. A fourth requirement frequently presented is to see the words, terms and phrases used and as understood by the companions of the Prophet and following two generations (Salaf). It simply means reading various commentaries of the Qur’an of the classical period and finding how they understood and explained a given verse or a passage. Not knowing Arabic is not an excuse because in the 20th century a few commentaries of the Qur’an in English language have appeared and these writers have summed up the earlier commentators; some of them are Tafseer Ibn Katheer, Towards Understanding the Qur’an referred to above, Muhammad Asad and Abdullah Yusuf Ali. There are two translations and commentaries in the works, one by Dr. Irfan Ahmad Khan to be published from India and the other by Dr. Ahmad Zaki Hammad to be published from Al-Azhar University, Cairo, Egypt. Some parts of the both works have been published.

Another aspect of understanding the Qur’an verses is the time frame for application of their meaning. A verse or a passage may have special meaning for a particular time of the revelation and it does not apply after the time has passed. Or a verse or a passage may also have a generalized meaning for all times to come since its revelation.

Definitions:

Those who quote Qur’an verses with the objective of criticizing it and Islam do not meet any of the above given requirements yet they interpret verses according to their whims and fancy. These people have no objectivity but malice and prejudice. Before I explain the above verses I would like to give a few definitions of some Qur’anic terms. The spellings of the following terms may vary from one writer to another when transliterated in a European language.

MUSLIMS: Those who believe in a Messenger / Prophet of Allah and follow his teachings; accordingly, followers of all prophets since the time of Abraham were Muslims, followers of Muhammad included.

MUNAFIQ (sing.): Technically a Munafiq is a Muslim but due to the absence of real faith in Islam, Allah considers him to be a hypocrite. Qur’an has hundreds of verses about Munafiqoon or Munafiqeen (case based plu.) because they are the cause of most danger to Islam and Muslims, much more than the worst non-Muslim enemies of Islam. This is true in our time also. All those “Muslims” who are helping the enemies of Islam for waging war on Islam and Muslim societies are certainly hypocrites.

BANI ISRAEL (YAHUD): All people who followed the Prophets from Moses to the last Prophet before Jesus.

NASARA: This term is used for Christians only. Some scholars think that the term is derived from Nazareth but others think that it is derived from the Arabic word for helper.

AHL AL-KITAB: this means people of the Book, Christians and Jews both or depending upon the context, Jews only or Christians only.

MUSHRIK (sing.) Mushrikoon or Mushrikeen (case based plural): This applies particularly to the idol worshippers of Arabia who lived at the time of the Prophet. Most of them converted to Islam but a few converted to Christianity; no more Mushrikoon are living in the Arabian Peninsula. In our time Hindu, Buddhists and any other people who worship an idol god would fall under this category.

KAAFIR (sing.) Kaafiroon or Kaafireen (plu.): These are non-Muslims who rejected Islam after knowing Islam from authentic sources. See Qur’an verses 2:6-7 about them. I would like to translate the term as “Islam-rejecters” but the ignorant translate it as “infidels”. Unfortunately, ignorant translators use the term infidel for Mushrik as well as Kaafir whereas these are very different terms.

JAAHIL (sing.) Juhla or Jahiloon or Jahileen (plu.): Literally it means an ignorant person but as a Qur’anic term it means those ignorant people who are unaware of Islamic teachings and they didn’t have a chance to accept or reject Islam. Once a person rejects Islam after knowing its teachings from authentic sources, this person would be a Kaafir.

JIHAD. This term is frequently mistranslated as “holy war”. In Islam there is no such thing as holy war because all wars are filthy, however, some wars are unavoidable. The Christian term, “justifiable war” is also applied in Islam. Literally, Jihad means to strive or to struggle. For a better treatment of the topic see my article JIHAD EXPLAINED.

QITAL (HARB). Qital means a battle and Harb means war, which the terms to be used for real war and these two terms means battle and war.

WALI (sing.) Awlia’ (plu.): Commonly the term Wali is translated as “friend” that gives rise to misunderstanding about the message of the Qur’an. Depending upon the context it may mean a friend but more often it means a protector or protecting friend or an ally, which is a lot more than a simple friend.

In the above quoted passage of 9:1-16 in the verses 1,2,3,4,5,6 and 7 the term used is mushrikeen meaning this is not about any other people than the idolaters (mushrikeen) of Makkah. Another point to note is that the address is towards those who violated the peace treaty with the Prophet Muhammad. This theme repeats in all the verses up to 9:16. Naturally, Allah, in the Qur’an, is instructing the Prophet Muhammad to free himself from the peace treaty obligation, known as the Treaty of Hudaybiah; he made in the year 6 AH for a ten-year period. But the idolaters of Quraysh violated the treaty in the second year and raided a tribe who was an ally of the Prophet. The verse gives specific instruction to fight those who violated the treaty and killed allies of the Prophet. The meaning of the verse does not extend to other non-Muslims except under the exact similar conditions. Those who have never been allies of the Muslims have no treaty to violate. Islam prohibits aggression against those who have not attacked the Muslims. This point takes us to the verses 2:190-194.

In the verse 9:5 there is a mention of “Al-Ashhar ul-Hurum” meaning the months of prohibition, sometimes translated as sacred months, which are Rajab, Dhul Qe’dah, Dhul Hijjah and Muharram, the 7th, 11th, 12th and 1st months of the Arabic lunar calendar. The month of Rajab was reserved for Umrah or lesser Hajj and the other three months were considered the months for Hajj the greater pilgrimage to Makkah. During these months Arabs used to celebrate peace for the safety of the return travel to Makkah and any war or looting was considered prohibited. However, they found a back door to violate these months of safety and invented the custom of Nasi. Under this invention they could exchange a real prohibited month with another non-prohibited month and could go on looting and war and surprise the weaker travelers. Islam kept the custom of prohibited months but abrogated the custom of Nasi.

Qur’an verses 2:190-194. The translation of these verses is given below;

“(190) Fight (qaatiloo) against those who fight against you in the way of Allah, but do not transgress, for Allah does not love transgressors (mu’tadeen). (191) Kill them whenever you confront them and drive them out from where they drove you out. (For though killing is sinful) wrongful persecution is even worse than killing. Do not fight against them near the Masjid Al-Haram (in Makkah) unless they fight against you; but if they fight against you kill them, for that is the reward of such disbelievers (kafireen). (192) Then if they desist, know well that Allah is Forgiving, Most Merciful. (193) Keep on fighting against them until mischief ends and the way prescribed by Allah prevails. But if they desist, then know that hostility is only against the transgressors (Adh-Dhalimeen). (194) The sacred month for the sacred month; sanctities should be respected alike (by all concerned). Thus, if someone has attacked you, attack him just as he attacked you, and fear Allah and remain conscious that Allah is with those who guard against violating the bounds set by Him.” The Qur’an 2:190-194.

In the verses 190-191 given above it is obvious that Allah is commanding the Muslims, in the Qur’an, to fight against those who began the fight but do not do anything more than necessary to repel the attack because Allah does not like transgression, that is, going beyond one’s limits. The verse 192 puts further emphasis on driving the invaders out of your homes, your property and maybe out of your country to remove their occupation.

Verse 193 emphasizes that mischief and persecution is worse than killing, therefore, it is the responsibility of the Muslims to remove mischief and persecution and work to bring justice and equity according to the rules of Islam.

Verse 194 refers to the sacred or the months of prohibitions of war; the command is to honor the months but if the adversaries violate them the Muslims are allowed to respond in kind. Similarly, if the opponents attack, the Muslims are allowed to respond in kind but not to violate the limits or the use of excessive force. The use of excessive force is a pagan concept as the U.S. is doing in Iraq and Afghanistan.

Qur’an 5:33-34. Another verse that is frequently quoted for attacking the Qur’an is 5:33 but it should be read with 5:34. The translation is given below:

“(33) Those who wage war against Allah and His Messenger, and go about the earth spreading mischief – indeed their recompense is that they either be put to death, or be crucified, or have their hands and feet cut off from the opposite sides or be banished from the land (or imprisonment). Such shall be their degradation in this world; and a mighty chastisement lies in store for them in the World to Come (34) except for those who repent before you have overpowered them. Know well that Allah is All-Forgiving, All-Compassionate.”

These two verses were revealed in response to the treatment of one or more “Muslims” who reverted back to his/their previous religion and became terrorists and highway robbers looting trade caravans. In addition they began encouraging the enemies of the Prophet Muhammad and Muslims to attack and destroy the city-state of Madinah. Allah’s order came to fight them and subdue them followed by killing or crucifying them or cutting hands and feet from opposite sides or imprisoning them. If they submit themselves before being subdued forcefully and ask for forgiveness then forgive them. Their asking forgiveness includes their voluntary returning to Islam. Obviously, these verses are not about non-Muslims or forcing them to convert to Islam.

Such a treatment will be meted out to all apostates who combine treason with apostasy. Also, the same fate is due to highway robbers and terrorists who commit heinous crimes after peace, justice and equity has been established under Islamic rule. In the absence of Islamic rule neither peace is possible nor justice and equity but a tyranny of one kind or the other. In the contemporary Muslim world (2004 CE) there is not a single “Islamic” country having Islamic rule but there are over fifty Muslim majority countries having tyrannical rules and most of them are puppets of either the European or American powers. Naturally, there is no peace, no justice and no equity but chaos, murder, persecution, exploitation, looting of the people’s money and tyranny. These countries are ruled by the criminals supported and protected by the enemies of Islam who are rulers in Europe and America.

Qur’an 4:74-76. These verses are part of the section 4:71-76 but I will skip first three verses, as they are simple to understand. The translation is given below:

(74) Let those who seek the life of the Next World in exchange for the life of this world fight (yuqatil) in the way of Allah. We shall grant a mighty reward to whoever fights in the way of Allah, whether he is slain or comes out victorious. (75) How is it that you do not fight (la tuqatiloona) in the way of Allah and in support of the helpless – men, women and children – who pray: “Our Rabb (Cherisher, Provider), bring us out of this land and whose people are oppressors and appoint for us from Yourself a helper.” (76) Those who have faith fight (yuqatiloona) in the way of Allah, while those who disbelieve (kafaroo, reject Islam) fight in the way of Taghut (Satan, any non-God). Fight, then, against the followers of Satan (Shaytan). Surely, Satan’s strategy is weak. The Qur’an 4:74-76. [Note that the word Jihad or its derivatives have not been used in these verses. The words for fight are derived from the root qatala.]

The background of these verses is the Battle of Uhud that took place in the year 3 AH in the vicinity of Madinah. One year before the Battle of Uhud, the Makkan pagans had brought a well-equipped army of 1,000 in the with the plan of annihilating the Prophet and his followers. But the Prophet intercepted them 60 miles south of Madinah in the company of 313 companions; this was a very poorly equipped band of Muslims. The Prophet and his companions were victorious and all major leaders of the pagan Quraysh were killed and they lost 70 soldiers. The Makkans returned defeated but swore to come back to destroy the Prophet, his mission and his city-state of Madinah. In the following year, in 3 AH Makkans came back with a better equipped army of 3,000 and the Prophet was able to gather a band of only 700 and the battle took place near Madinah at the foot of Mt. Uhud. Both sides suffered heavy losses and there was no clear victory for either side. Makkans returned to Makkah without achieving their goal of annihilation of the Prophet and his mission, yet this emboldened the Makkans. This followed two years of hard persecution and torture of Muslims living outside of Madinah, whether in Makkah or in other villages where pagans ruled. Prophet Muhammad had to send intelligence and guard missions all around to find who was conspiring and who was planning another aggression against Madinah and the Muslims.

The verse 4:71-76 were revealed in the above given background and they should be understood within this context. The verse 4:71 instructs the Muslims to stay ready for defense because they may not know who and when will attack small city-state of Madinah. The verse 4:72-73 talks about the condition of hypocrites who do not want to fight because they love this worldly life more than the life of hereafter, however, they do want the war booty when victory comes. The verse 4:74 assures sincere Muslims that if they die in the battle they will surely enter paradise but if they come back victorious, that would be good for them, too. Either way whether they survive the war or die in the war, they are assured of great reward from Allah. The verse 4:75 motivates the Muslims to stand up to defeat the oppressors and tyrants who have no conscience but the greed of this world and power. The oppressed people cry for Allah’s help and it comes in the form of sincere Muslims who stand up in support of these people.

The verse 4:76 declares that sincere Muslims fight to make Allah’s rule supreme and to establish peace, justice and equity, whereas, those who fight for land, country, nationalism, patriotism, loot, murder, revenge, wealth and other worldly motives, fight for the Taghut, anyone other than Allah, that is, for the sake of the Satan. Those who fight for the sake of Satan, sometimes may appear to be winning in achieving their worldly goals but they are losers in the long term and certainly, in the life hereafter they will end up in the hell-fire.

It is obvious that Allah condemns aggression totally and condemns any war in pursuit of worldly reasons. Whereas Allah approves and motivates a war of defense and to protect the weak who are persecuted and oppressed. In this early 21st century there are hundreds of millions of Muslims who are oppressed and persecuted by the West and its agents as rulers of the Third World countries.

Qur’an 22:39-40. During the Prophet’s life in Makkah he was forbidden to respond to violent offenses against him or his followers. The command of Allah was to tie down their hands; it was total pacifism. The only thing his followers were allowed to do was to leave the town and take refuge in Habashah (Ethiopia). This restriction was lifted in Madinah when an Islamic city-state was established with its own free government under the Prophet, its own economy and volunteer defense forces. Order came in the following words in translation:

“(39) Permission [to fight] is given to those against whom war is being wrongfully waged – and, verily Allah indeed has the power to help them; (40) those who have been driven from their homes unjustly only because they said: Our Rabb (Sustainer, Cherisher) is Allah. For had it not been for Allah repelling some men by means of others, monasteries, churches, synagogues and mosques, wherein the name of Allah is oft mentioned, would assuredly been destroyed. Surely, Allah helps him who helps Allah. Lo! Allah is Strong, Almighty.” The Qur’an 22:39-40

The meanings of these two verses are simple enough not requiring any explanation.

47:4-6. These verses were revealed shortly after the verses 22:39-40 given above lifting the ban on armed resistance against the invaders and aggressors.

(4) “Therefore, when you meet those who disbelieved (kafaroo) (in the battle) smite their necks and, when you have thoroughly subdued them, then take prisoners of war and bind them firmly. After the war lays down her burdens, then you have the choice whether you show them favor or accept ransom. Thus are you commanded. If Allah wanted, He Himself could have punished them; but He adopted this way so that He may test some of you by means of others. As for those who are slain in the cause of Allah, He will never let their deeds be lost. (5) Soon He will guide them, improve their condition (6) and admit them to the paradise which He has made known to them.” The Qur’an 47: 4-6.

Aggression against the Muslim society of Madinah was already in progress, therefore, further instructions were given regarding defensive strategy. Allah instructed the Muslims to stand firm and fight hard taking prisoners only when necessary. These prisoners may be forgiven and released or accept ransom and release them. Allah promised Paradise for those who defend their faith.

Friendship or protection?

Another Qur’an verse that is used for attack on Islam is 5:51, which may be translated as:

“O you who (claim to) believe! Do not take the Jews and the Christians for your allies (or as your protectors, awlia’). They are the allies (protectors, awlia’) of each other. And among you he who takes them for allies (protectors), shall be regarded as one of them. Allah does not guide the transgressors.”

Frequently, the term wali is translated as “friend” and the meaning of the verse changes completely. When wali is translated to mean “friend” the verse appears to convey the message that Islam prohibits making friends from the Christians and the Jews. This belies the history of 13 centuries of Islam. From 638 to 1917 Muslims and Jews have been each others friends and sometimes protectors. During the period of the Inquisition in Spain, Muslims and Jews suffered together and protected each other. Whenever there were pogroms of the Jews in Europe, they fled to North African Muslim ruled countries or to the East where the Turks ruled and they found sympathy, friendship, welcome and rehabilitation. Similarly, Christians and Muslims have been living together in peace all over the Arab world, Turkey, Iran, Pakistan and other countries. One example of the Christian-Muslim harmony is that the Orthodox Church had its headquarter in Constantinople before 1453 when Muhammad II conquered it for the Ottoman Empire. Constantinople was the seat of the Orthodox Church and it remained throughout the Turkish rule and it continues to be the seat of the Orthodox Church. However, I consider the verse 5:51 a prophecy and a warning to the Muslims of the 20th century onward. European powers when they left the colonies they always gave upper hand to the non-Muslim minorities leaving Muslims weak; this was the situation in India, North Africa, Sub-Sahara Africa and other parts of the world. Arabs trusted the British that after defeat of the Turks, they will become independent but they were betrayed. Instead of independence of the Arabs, puppet monarchies and Israel were established on their lands. Betrayal and more betrayal, all around. Pakistan signed the Baghdad Pact (which was renamed as CENTO after the exit of Iraq from the treaty) and joined SEATO in the 1950s in support of the U.S. efforts against communism, allowed American bases on its land and became a nuclear target of the Soviet Union. On the contrary, the U.S. conspired with India against Pakistan. When India attacked Pakistan in 1965 and again in 1971, the U.S. betrayed and helped India for the breaking up of Pakistan. Secularism is paganism, when one trusts the secularists they experience betrayal just the way the Prophet faced betrayal of the pagans of Arabia 14 centuries ago.

The other side of the coin is with whom among non-Muslims are worthy of friendship? See the Qur’an verses 60:8-9:

“(8) Allah forbids you not those who warred not against you on account of religion (Al-Deen) and drove you not out from your homes, that you should show them kindness and deal justly with them. Lo! Allah loves the just dealers.” (9) Allah forbids you only those who warred against you on account of religion (Al-Deen) and have driven you out from your homes and helped to drive you out , that you make friends of them. Whosoever makes friends of them such are wrong- doers.”

The verses 60:8-9 were revealed in the background of the pagans of Makkah who had driven out the Prophet and his companions out and they took refuge in Madinah. Similar things were happening to many new Muslims who were being evicted by their own people on account of their new faith.

Should the Muslims trust pagans of the West? I think NOT! Pay heed to the Qur’an’s warning. Personally, I have no problem making friends, sympathizing with my neighbors and colleagues, having dinner with them, going on a picnic or camping with them. I have met a lot of very decent Christians and Jews and they are worthy of friendship and trust. The verse of the Qur’an 5:51 is not talking about friendship at a personal level but signing pacts at the national level. The experience of the Muslim countries during the last 90 years shows that the pagan secular nations of Jewish and Christian background are not worthy of trust. These nations will not miss any opportunity of betrayal for destroying Islam and Muslims.

The Toilet Paper of the West.

All Muslim puppet rulers of the West in the Muslim majority countries are actually traitors to their own people. These traitors work like toilet paper rolls or tissue paper well kept before use. Once toilet paper has been used for wiping the bottoms, it is flushed down the toilet. I have seen in Pakistan many such traitors have been flushed down the toilet; a few names are: Liaqat Ali Khan, Iskander Mirza, Gen. Ayub Khan, Gen. Yahya Khan, Gen. Ziaul Hal, Zulfiqar Ali Bhutto, Benazir Bhutto, Nawaz Shareef, Mujeebur Rahman and the next to be flushed is Gen. Pervez Musharraf. In other countries we find Shah of Iran, Saddam Hussein, Ahmad Chalabi; now waiting to be flushed down the toilet are Hamid Karzai, Iad Allawi, Ghazi Al-Yawar and a number of other puppets, dictators in the Muslim majority countries.

Conclusion. War in Islam was permitted to the Prophet Muhammad only after fifteen years of trying to live in peace against all aggression. Only when anti-Islam forces decided to totally annihilate Islam, were the Muslims permitted to fight back. The situation remains the same even in our time at the beginning of the 21st century CE. Over 50 years ago Muslims have been living as colonial subjects of the West for over two centuries. As they are coming out of the submissive posture of colonial days and desire to live according to Islamic principles, the West, led by the U.S., is trying to re-impose its hegemony over the Muslim world. The Muslims are left with no choice but fight back. The West must learn to let the Muslim world resolve her problems her own way rather than imposing her hegemony over the Muslims through puppets like Pervez Musharraf, Hosni Mubarak, Abdullah II of Jordan, Qaddafi and others.

I have discussed all the Qur’an verses about armed struggle against the enemies of Islam, but if there are any other attacks forward them to me to address them and write response. Please forward your comments and questions to amirali@ilaam.net

June 22, 2004

Fatwa, like other borrowed Arabic terms, carries an assumed meaning, is draped in mystery, and leads to misunderstanding.

by Dr. Maher Hathout

Fatwa has entered the media’s vocabulary. Fatwa, like other borrowed
Arabic terms, (e.g., intifada, jihad, madrasa, sharia) carries an assumed
meaning, is draped in mystery, and leads to misunderstanding. Linguistically,
fatwa means “an answer to a question” – the question may
be rhetorical or actual. The answer represents only the opinion of the
person who offered it. In Islamic jurisprudence, fatwa means the opinion
of a scholar based on that scholar’s understanding and interpretation
of the intent of the sources of Islam, that scholar’s knowledge of the
subject in question, and the social milieu that produced the issue or
question. The scholar’s answer or fatwa is not a binding rule; rather,
it is a recommendation. The answer (fatwa) may be opposed, criticized,
accepted, or rejected. In addition, the answer (fatwa) may itself become
the subject of debate or questions.

In an egalitarian system such as Islam, a fatwa gains acceptance based
on the integrity of the person who offered the fatwa (in Arabic, a mufti),
that person’s knowledge of Islamic sources as well as knowledge of the
issue and of the social context that raised the issue. Any of the aforementioned
prerequisites may be challenged and the answer (fatwa) is an opinion and
that opinion may be incorrect. To consider a fatwa issued by anyone as
binding on all Muslims is a dangerous contemporary trend that merely stifles
Islam’s rich history of debate and dissent. Moreover, it would allow individuals
to claim authority over others by virtue of their supposed knowledge of
God’s will. The purpose of a fatwa is to offer an opinion, not to silence
discourse.

The Ancient Myth Exposed

by T.O. Shanavas