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Allah (God) Islam is the complete submission and obedience to Allah (God). The name Allah (God) in Islam never refers to Muhammad (pbuh), as many Christians may think; Allah is the personal name of God.
What do Muslims believe about Allah? 1. He is the one God, Who has no partner.
2. Nothing is like Him. He is the Creator, not created, nor a part of His creation.
3. He is All-Powerful, absolutely Just.
4. There is no other entity in the entire universe worthy of worship besides Him.
5. He is First, Last, and Everlasting; He was when nothing was, and will be when nothing else
remains.
6. He is the All-Knowing, and All-Merciful,the Supreme, the Sovereign.
7. It is only He Who is capable of granting life to anything.
8. He sent His Messengers (peace be upon them) to guide all of mankind.
9. He sent Muhammad (pbuh) as the last Prophet and Messenger for all mankind.
10. His book is the Holy Qur'an, the only authentic revealed book in the world that has been
kept without change.
11. Allah knows what is in our hearts.
These are some of the basic guidelines Muslims follow in their knowledge of God: 1. Eliminate any anthropomorphism (human qualities) from their conception of Allah. His attributes are not like human attributes, despite similar labels or appellations.
2. Have unwavering faith in exactly what Allah and Prophet Muhammad (pbuh) described Allah to be, no more, no less.
3. Eradicate any hope or desire of learning or knowing the modality of His names and attributes.
4. Belief totally in all the names and attributes of Allah; one cannot believe in some and disbelieve the others.
5. One cannot accept the names of Allah without their associated attributes, i.e. one cannot say He is Al-Hayy - 'The Living' and then say that He is without life.
6. Similarity in names (or meanings) does not imply similarity in what is being described (referents). As a robotics arm differs from a human arm, so the "hand" of Allah is nothing like a human hand, His speech is nothing like human speech, etc.
7. Certain words are ambiguous or vague in their meanings, and thus may be susceptible to misinterpretation. Only those meanings that are in accordance with what is specified by Allah and His Prophet (pbuh) are acceptable.
Muhammad Muhammad (pbuh) was an illiterate but wise and well-respected man who was born in Makkah in the year 570 C.E., at a time when Christianity was not yet fully established in Europe. His first years were marked by the deaths of his parents. Since his father died before his birth, his uncle, Abu Talib, from the respected tribe of Quraysh, raised him. As Muhammad (pbuh) grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. His reputation and personal qualities also led to his marriage, at the age of twenty-five, to Khadijah, a widow whom he had assisted in business. Thenceforth, he became an important and trusted citizen of Makkah. Historians describe him as calm and meditative. Muhammad (pbuh) never felt fully content to be part of a society whose values he considered to be devoid of true religious significance. It became his habit to retreat from time to time to the cave of Hira', to meditate near the summit of Jabal al-Nur, the "Mountain of Light", near Makkah. At the age of 40, while engaged in one such meditative retreat, Muhammad (pbuh) received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Qur'an, the faithful recording of the entire revelation of God. The first revelation read: "Recite: In the name of your Lord Who created man from a clot (of blood). Recite: Your Lord is Most Noble, Who taught by the pen, taught man what he did not know." [96:1-5] It was this reality that he gradually and steadily came to learn and believe, until he fully realized that it is the truth. His first convert was Khadijah, whose support and companionship provided necessary reassurance and strength. He also won the support of some of his relatives and friends. Three basic themes of the early message were the majesty of the one, unique God, the futility of idol worship, the threat of judgment, and the necessity of faith, compassion and morality in human affairs. All these themes represented an attack on the crass materialism and idolatry prevalent in Makkah at the time. So when he began to proclaim the message to others the Makkans rejected him. He and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622 C.E., God gave them the command to emigrate. This event, the Hijrah (migration), in which they left Makkah for the city of Madinah, some 260 miles to the north, marked the beginning of a new era and thus the beginning of the Muslim calendar. During his suffering, Muhammad (pbuh) drew comfort from the knowledge revealed to him about other prophets, such as Abraham, Joseph, and MUSA (pbu), each of whom had also been persecuted and tested. After several years and some significant battles, the Prophet and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. By the time the Prophet died, at the age of 63, the greater part of Arabia had accepted Islam, and within a century of his death, Islam had spread as far west as Spain and as far east as China. It was clear that the message was not limited to Arabs; it was for the whole of humanity. The Prophet's sayings (Hadith), are also believed to be revelation. The number of sayings collected by his followers and scholars is about 10,000. Some typical examples of his sayings are as follows: "To pursue knowledge is obligatory on every believing (man and woman)." [Ibn Majah] "Removing a harmful thing from the road is charity." [Bukhari, Muslim]
"Those who do not show tenderness and love cannot expect to have tenderness shown to them." [Bukhari] "Adore Allah (God) as though you see Him; even if you do not see Him, He nonetheless sees you." {Bukhari, Muslim] Although Muhammad is deeply loved, revered and emulated by Muslims as God's final messenger, he is not an object of worship
MAIN PILLARS Shahadah The first pillar of Islam is that a Muslim believe and declare his faith by saying the Shahadah (lit. 'witness'), also known as the Kalimah: La ilaha ila Allah; Muhammadur-rasul Allah. 'There is no god but Allah; Muhammad is the Messenger of Allah.' This declaration contains two parts. The first part refers to God Almighty, the Creator of everything, the Lord of the Worlds; the second part refers to the Messenger, Muhammad (pbuh) a prophet and a human being, who received the revelation through the Archangel Gabriel, and taught it to mankind. By sincerely uttering the Shahadah the Muslim acknowledges Allah as the sole Creator of all, and the Supreme Authority over everything and everyone in the universe. Consequently the Muslim closes his/her heart and mind to loyalty, devotion and obedience to, trust in, reliance on, and worship of anything or anyone other than Allah. This rejection is not confined merely to pagan gods and goddesses of wood and stone and created by human hands and imaginations; this rejection must extend to all other conceptions, superstitions, ideologies, ways of life, and authority figures that claim supreme devotion, loyalty, trust, love, obedience or worship. This entails, for example, the rejection of belief in such common things as astrology, palm reading, good luck charms, fortune-telling and psychic readings, in addition to praying at shrines or graves of "saints", asking the dead souls to intercede for them with Allah. There are no intercessors in Islam, nor any class of clergy as such; a Muslim prays directly and exclusively to Allah. Belief in the prophet hood of Muhammad (pbuh) entails belief in the guidance brought by him and contained in his Sunnah (traditions of his sayings and actions), and demands of the Muslim the intention to follow his guidance faithfully. Muhammad (pbuh) was also a human being, a man with feelings and emotions, who ate, drank and slept, and was born and died, like other men. He had a pure and upright nature, extraordinary righteousness, and an unwavering faith in Allah and commitment to Islam, but he was not divine. Muslims do not pray to him, not even as an intercessor, and Muslims abhor the terms "Mohamedan" and "Mohamedanism".
Salah (Prayer) Prayer (Salah), in the sense of worship, is the second pillar of Islam. Prayer is obligatory and must be performed five times a day. These five times are dawn (Fajr), immediately after noon (Dhuhr), mid-afternoon ('Asr), sunset (Maghrib), and early night (Isha'). Ritual cleanliness and ablution are required before prayer, as are clean clothes and location, and the removal of shoes. One may pray individually or communally, at home, outside, virtually any clean place, as well as in a mosque, though the latter is preferred. Special is the Friday noon prayer, called Jum'ah. It, too, is obligatory and is to be done in a mosque, in congregation. It is accompanied by a sermon (Khutbah), and it replaces the normal Dhuhr prayer. There is no hierarchical clerical authority in Islam, no priests or ministers. Prayers are led by any learned person who knows the Qur'an and is chosen by the congregation. He (or she, if the congregation is all women) is called the imam. There is also no minimum number of congregates required to hold communal prayers. Prayer consists of verses from the Qur'an and other prayers, accompanied by various bodily postures - standing, bowing, prostrating and sitting. They are said in Arabic, the language of the revelation, though personal supplications (Du'ah) can be offered in one's own language. Worshippers face the Qiblah, the direction of the Ka'bah in the city of Makkah. The significance of prayer lies in one's maintaining a continuous link to God five times a day, which helps the worshipper avoid misdeeds if he/she performs the prayers sincerely. In addition it promotes discipline, God-consciousness and placing one's trust in Allah alone, and the importance of striving for the Hereafter. When performed in congregation it also provides a strong sense of community, equality and brotherhood/sisterhood.
Sawm (Fasting) The fourth pillar of Islam is fasting. Allah prescribes daily fasting for all able, adult Muslims during the whole of the month of Ramadan, the ninth month of the lunar calendar, beginning with the sighting of the new moon. Exempted from the fast are the very old and the insane. On the physical side, fasting is from first light of dawn until sundown, abstaining from food, drink, and sexual relations. On the moral, behavioral side, one must abstain from lying, malicious gossip, quarreling and trivial nonsense. Those who are sick, elderly, or on a journey, and women who are menstruating, pregnant, or nursing are permitted to break the fast, but must make up an equal number of days later in the year. If physically unable to do so, they must feed a needy person for each day missed. Children begin to fast (and to observe the prayers) from puberty, although many start earlier. Although fasting is beneficial to the health, it is regarded principally as a method of self-purification. By cutting oneself off from worldly pleasures and comforts, even for a short time, the fasting person gains true sympathy for those who go hungry regularly, and achieves growth in his spiritual life, learning discipline, self-restraint, patience and flexibility. In addition to the fast proper, one is encouraged to read the entire Qur'an. In addition, special prayers, called Tarawih, are held in the mosque every night of the month, during which a whole section of the Qur'an (Juz') is recited, so that by the end of the month the entire Qur'an has been completed. These are done in remembrance of the fact that the revelation of the Qur'an to Prophet Muhammad (pbuh) was begun during Ramadan. During the last ten days - though the exact day is never known and may not even be the same every year - occurs the Night of Power (Laylat al-Qadr). To spend that night in worship is equivalent to a thousand months of worship, i.e. Allah's reward for it is very great. On the first day of the following month, after another new moon has been sighted, a special celebration is made, called 'Id al-Fitr. A quantity of staple food is donated to the poor (Zakat al-Fitr), everyone has bathed and put on their best, preferably new, clothes, and communal prayers are held in the early morning, followed by feasting and visiting relatives and friends. There are other fast days throughout the year. Muslims are encouraged to fast six days in Shawwal, the month following Ramadan, Mondays and Thursdays, and the ninth and tenth, or tenth and eleventh of Muharram, the first month of the year. The tenth day, called Ashurah, is also a fast day for the Jews (Yom Kippur), and Allah commanded the Muslims to fast two days to distinguish themselves from the People of the Book. While fasting per se is encouraged, constant fasting, as well as monasticism, celibacy, and otherwise retreating from the real world, are condemned in Islam. Fasting on the two festival days, 'Id al-Fitr and 'Id al-Adha, the feast of the Hajj, is strictly forbidden. Zakah The third pillar of Islam is the alms-tax (Zakah). It is a tax on wealth, payable on various categories of property, notably savings and investments, produce, inventory of goods, salable crops and cattle, and precious metals, and is to be used for the various categories of distribution specified by Islamic law. It is also an act of purification through sharing what one has with others. The rationale behind this is that Muslims believe that everything belongs to God, and wealth is held by man as a trust. This trust must be discharged, moreover, as instructed by God, as that portion of our wealth legally belongs to other people and must be given to them. If we refuse and hoard this wealth, it is considered impure and unclean. If, for example one were to use that wealth for charity or to finance one's pilgrimage to Makkah, those acts would also be impure, invalid, and of course unrewarded. Allah says: "Of their wealth, take alms so you may purify and sanctify them." [9:103] The word Zakah means purification and growth. Our possessions are purified by setting aside that portion of it for those in need. Each Muslim calculates his or her own Zakah individually. For most purposes this involves the payment each year of 2.5% of one's capital, provided that this capital reaches a certain minimum amount that which is not consumed by its owner. A generous person can pay more than this amount, though it is treated and rewarded as voluntary charity (Sadaqah). This amount of money is provided to bridge the gap between the rich and the poor, and can be used in many useful projects for the welfare of the community. Historically the pillar of Zakah became mandatory on Muslims form the second year after the Hijrah, 622 C.E. It is mentioned more than thirty times in the Qur'an, usually in the same breath as Salah. So important is this pillar that one is not considered a part of the Islamic brotherhood if one ignores this obligation. Hajj The fifth pillar of Islam is to make a pilgrimage (Hajj) to Makkah, in Saudi Arabia, at least once in one's lifetime. This pillar is obligatory for every Muslim, male or female, provided that he/she is physically and financially able to do so. Prerequisites for performing the Hajj are to be a Muslim, to be free, to be an adult or mature enough, to be of sound mind, and to have the ability to afford the journey and maintain one's dependents back home for the duration. The reward for the Hajj is nothing less than Paradise. The Hajj is the ultimate form of worship, as it involves the spirit of all the other rituals and demands of the believer great sacrifice. On this unique occasion, nearly two million Muslims from all over the globe meet one another in a given year. Regardless of the season, pilgrims wear special clothes (Ihram) - two, very simple, unsewn white garments - which strips away all distinctions of wealth, status, class and culture; all stand together and equal before Allah (God). The rites of Hajj, which go back to the time of Prophet Abraham who built the Ka'bah, are observed over five or six days, beginning on the eighth day of the last month of the year, named Dhul-Hijjah (pilgrimage). These rites include circumambulating the Ka'bah (Tawwaf), and going between the mountains of Safa and Marwah, as Hajjar (Abraham's wife) did during her search for water for her son Isma'il. Then the pilgrims stand together on the wide plain of Arafah and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment. The pilgrims also cast stones at a stone pillar which represents Satan. The pilgrimage ends with a festival, called 'Id al-Adha, which is celebrated with prayers, the sacrifice of an animal, and the exchange of greetings and gifts in Muslim communities everywhere.
Relevance Since Islam is the last religion revealed by Allah, it possesses some elements that make it unique. One of these is its relevance for human beings regardless of place and time. This means that Islam - submission to God - is a comprehensive institution which includes all the guidelines necessary for all aspects of life. Therefore, the best way to understand Islam is to look at it as more than a religion - as a complete way of life. In other words, it is a system which regulates every aspect of life, dealing with all issues - social, economic, educational, judicial, health, and even military. Thus, it is suitable for all human beings and for all times, since it is the final religion. Islamic law aims to achieve five goals for human beings in life: protecting the religion, protecting one's self, protecting one's possessions, protecting one's mind, and protecting one's offspring. Therefore, God (Allah) decided on two main domains of law: 1. If the domain always requires change and progress, Allah legislated comprehensive yet flexible rules and gave people the chance to create and develop the necessary laws to satisfy the specific needs of a certain period of time. For example, in the rule of consultation (Shura), Allah decided that it should be the general rule for any government; however, its form and style are left open for people to choose and decide according to their needs. 2. If the domain does not require or lend itself to change or progress, Allah legislated fixed and detailed laws that govern all issues related to a specific area. Thus, there is no way for man to change or develop those laws, which were made for the welfare of all mankind. For example, the area of worshipping God contains fixed details which cannot be changed at all. These regard prayer, fasting, making pilgrimage, etc. Another example is in family matters, such as the laws of marriage, divorce, and inheritance. To show how Islam cares for the environment, one can cite the many laws that protect the environment. About fourteen hundred years ago. Prophet Muhammad (pbuh) said: "The world is green and beautiful, and Allah has appointed you as His stewards over it. He sees how you acquit yourselves." Muhammad showed how important plants and trees are by saying: "Whoever plants a tree and looks after it with care until it matures and becomes productive will be rewarded in the Hereafter." Even in the territory of an enemy, Islam's care for plants, animals, and trees is profound. Abu Bakr, the first Caliph, or successor, to Muhammad (pbuh), instructed his troops that he was sending into battle not to cut down any trees or kill any animals except for food. These are but a few examples of how Islam remains relevant in the modern world.
Sources
³The ultimate manifestation of God's grace
for man, the ultimate wisdom, and the ultimate beauty of
expression: in short, the word of God.² This is how the German
scholar, Muhammad Asad, once described the Qur'an. If one were
to ask any Muslim to depict it, most likely they would offer
similar words. The Qur'an, to the Muslim, is the irrefutable,
inimitable Word of God. It was revealed by God Almighty, through
the instrument of Prophet Muhammad (pbuh). The Prophet (pbuh)
himself had no role in authoring the Qur'an, he was merely a
human secretary, repeating the dictates of the Divine Creator:
"He (Muhammad) does not speak of his own
desire. It is no less than an Inspiration sent down to him."
[53:3-4]
The Qur'an was revealed in Arabic, to Prophet
Muhammad (pbuh), over a period of twenty-three years. It is
composed in a style so unique, that it cannot be deemed either
poetry or prose, but somehow a mixture of both. The Qur'an is
imimitable; it cannot be simulated or copied, and God Almighty
challenges mankind to pursue such an endeavor if he thinks he
can:
"Or do they say he forged it? Say: Bring then
a chapter like unto it, and call (to your aid) anyone you can,
beside God, if it be you speak the truth." [10:38].
The Qur'an's language is indeed sublime, its
recitation moving, as one non-Muslim scholar noted, it was like
³the cadence of my heartbeat². Due to its unique style of
language, the Qur'an is not only highly readable, but also
relatively easy to remember. This latter aspect has played an
important role not only in the Qur'an's preservation, but in the
spiritual life of Muslims as well. God Himself declares,
"And We have indeed made the Qur'an easy to
understand and remember; then is there anyone that will receive
admonition?" [54:17]
One of the most important characteristics of
the Qur'an is that it remains today, the only holy book which
has never changed; it has remained free from any and all
adulterations. Sir William Muir noted, "There is probably in the
world no other book which has remained (fourteen) centuries with
so pure a text." The Qur'an was written down during the lifetime
and under the supervision of the Prophet, who himself was
illiterate, and it was canonized shortly after his death by a
rigorous method which scrutinized both written and oral
traditions. Thus its authenticity is unblemished, and is its
preservation is seen as the fulfillment of God's promise:
"We have, without doubt, sent down the
Message, and We will assuredly guard it from corruption." [15:9]
The Qur'an is a book which provides the human
being the spiritual and intellectual nourishment he/she craves.
Its major themes include the oneness of God, the purpose of
human existence, faith and God-consciousness, the Hereafter and
its significance. The Qur'an also lays a heavy emphasis upon
reason and understanding. In these spheres of human
understanding, the Qur'an goes beyond just satisfying the human
intellect; it causes one to reflect on implications. There are
Qur'anic challenges and prophecies. One of the most exciting
fields in recent years has been the discovery that, of the
significant amount of scientific information in the Qur'an,
including the event of the Big Bang, embryological data, and
other information concerning astronomy biology, etc., there is
not a single statement that has not been borne out by modern
discoveries In short, the Qur'an fulfills the heart, the soul,
and the mind.
Perhaps the best description of the Qur'an
was given by Ali, the cousin of Prophet Muhammad (pbuh) when he
expounded upon it as,
"The Book of God. In it is the record of what
was before you, the judgment of what is among you, and the
prophecies of what will come after you. It is decisive, not a
case for levity. Whoever is a tryant and ignores the Qur'an will
be destroyed by God. Whoever seeks guidance from other than it
will be misguided. The Qur'an is the unbreakable bond of
connection with God; it is the remembrance full of wisdom and
the straight path. The Qur'an does not become distorted by
tongues. nor can it be deviated by caprices; it never dulls from
repeated study; scholars will always want more of it. The
wonders of the Qur'an are never ending. Whoever speaks from it
will speak the truth, whoever rules with it will be just, and
whoever holds fast to it will be guided to the straight path."
[Al-Tirmidhi]
Sunnah
The term Sunnah comes from the root word
sanna, which means to pave the way or make a path easily
passable, such that it becomes a commonly followed way by
everyone afterwards. Thus sunnah can be used to describe a
street or road or path on which people, animals, and cars
travel. Additionally, it can apply to a prophetic way, i.e. the
law that they brought and taught as an explanation or further
clarification of a divinely revealed book. Normally, the
prophetic way includes references to his sayings, actions,
physical features and character traits.
From the Islamic standpoint, Sunnah refers to
anything narrated or related about the Prophet Muhammad (pbuh),
authentically traced to him regarding his speech, actions,
traits, and silent approvals, before and after the revelation.
Each narration is composed of two parts: the
isnad and the matn. The isnad refers to a chain of people who
narrated a paricular narration. The matn is the actual text of
the narration. The isnad must comprise upright and sincere
individuals whose integrity is unquestionable.
The Speech of Prophet Muhammad (pbuh)
The speech of Prophet Muhammad (pbuh) refers
to his sayings. For example, he said:
"Actions are judged by their intentions;
everyone will be rewarded according to his/her intention. So
whoever migrates for the sake of Allah and His Prophet then his
migration will be noted as a migration for the sake of Allah and
His Prophet. Conversely, one who migrates only to obtain
something worldly or to marry a woman, then his migration will
be worth what he had inteded.² [Bukhari]. The Prophet (pbuh)
also said: ³Whoever believes in Allah and the Last Day, should
say something good or keep quiet.
The above two accounts clearly show that the
Prophet (pbuh) spoke these words. Consequently, these are known
as his speech.
The Actions of Prophet Muhammad (pbuh)
His actions pertain to anything he did, as
authentically reported by the Sahabah (Companions). For
instance, Hudhayfah reported that whenever the Prophet (pbuh)
got up at night, he would clean his teeth with a tooth-stick.
Also A'ishah reported that the Prophet (pbuh) loved to do
everything starting with the right side - putting on shoes,
walking, cleaning himself, and in all his affairs generally.
The Silent Approvals of Prophet Muhammad (pbuh)
His silent approvals on different issues
meant his not opposing or minding what he saw, heard or knew of
the actions or sayings of his Companions. On one occasion, for
example, the Prophet (pbuh) learned of actions of some of his
Companions from other Companions. Soon after the battle of
Khandaq, Prophet Muhammad (pbuh) gave the order to the
Companions to move quickly to surround the tribe of Banu
Quraydah, encouraging them to hurry so that perhaps they would
pray 'Asr (the late afternoon prayer) there. Some of the
Companions of the Prophet (pbuh) responded immediately and left
without praying 'Asr. They arrived after sunset, pitched camp
and prayed 'Asr- after sunset. At the same time another group of
Companions formulated their judgment differently. They thought
that the Prophet (pbuh) was merely encouraging them to hasten to
their destination, rather than to delay 'Asr until after sunset.
Consequently, they decided to stay in Madinah until they had
prayed 'Asr. Immediately thereafter, they hastened towards the
tribe of Banu Quraydhah. When the Prophet (pbuh) was told of how
each group responded differently to his announcement, he (pbuh)
affirmed both judgments.
Physical and Moral Traits of Prophet Muhammad (pbuh)
Everything authentically narrated concerning
the Prophet's complexion and the rest of his physical features
is also included in the definition of sunnah. Umm Ma'bad
described what she saw of the great Prophet (pbuh). She said:
"I saw a man, his face radiant with a bright
glow, not too thin or too fat, elegant and handsome. His eyes
had a deep black hue with long eyelashes. His voice was pleasant
and his neck long. He had a thick beard. His long black eyebrows
were beautifully arched and connected to each other. In silence,
he remained dignified, commanding utmost awe and respect. When
he spoke, his speech was brilliant. Of all people he was the
most handsome and the most pleasant, even when approaching from
a distance. In person, he was unique and most admirable. Graced
with eloquent logic, his speech was moderate. His logical
arguments were well organized as though they were a string of
gems. He was not too tall or too short, but exactly in between.
Among three, he appeared the most radiant and most vibrant. He
had companions who affectionately honored him. When he spoke,
they listened to him attentively. When he gave orders, they were
quick to execute them. They rallied around him guarding him. He
never frowned or spoke frivolously." [Hakim]
Along with his physical features, his
Companions also described his habits and behavior with people.
Once Anas reported:
"I served the Prophet of Allah (pbuh) for ten
years. Never once did he so much as express any bit of
displeasure nor did he ever ask 'Why did you do it?' for
something I did or 'Why didn't you do it?' for something I
didn't do."
From the above we can clearly see that when
the term sunnah appears in a general context refering to Prophet
Muhammad (pbuh) it comprises anything narrated about the Prophet
(pbuh) and authentically traced to him. Once a Muslim learns of
the authenticity of any narration, he/she is obliged to follow
and obey it accordingly. Such obedience is mandated by Allah as
He declares
"...and obey Allah and His Prophet and do not
turn away when you hear (him speak)." [8:20]
At times, some Muslims are perplexed when
people say that sunnah is something only recommended and is not
mandatory. Thus they conclude that we are only required to
follow the Qur'an and not the Sunnah. Such an argument results
from a gross misunderstanding. Scholars of Islamic jurisprudence
use the term sunnah to denote what is authentically established
of Prophet Muhammad (pbuh) in deeds which were not subsequently
made mandatory by Allah.
They further hold that this includes any
saying of Prophet Muhammad (pbuh) where he encourages Muslims to
do a particular task and compliments those who imbibe such
attributes. Thus to them, the term sunnah denotes what is
authentically established of Prophet Muhammad (pbuh) in deeds
which he did voluntarily and which were not subsequently made
mandatory by Allah. They further hold that this includes any
saying of Prophet Muhammad (pbuh) where he encourages Muslims to
do a particular task and compliments those who imbibe such
attributes. Thus to them, the term sunnah refers to what is
"recommended" and is not mandatory (fard or wajib).
From the above, we can clearly see that the
term sunnah takes on different meanings when used by different
Islamic disciplines.
Tolerance
Freedom of belief is guaranteed in Islam. It
should be very clear that Islam tolerates not only other faiths
but even its enemies. This is stated clearly in the Qur'an:
"God forbids you not with regard to those who
fight you not for (your) faith, nor drive you out of your homes,
from dealing kindly and justly with them, for God loves those
who are just." [60:8]
It is one function of Islamic law to protect
the privileged status of minorities, and this is why non-Muslim
places of worship have flourished all over the Islamic world.
Islamic law also permits non-Muslim minorities to set up their
own courts to implement family laws drawn up by the minorities
themselves and to govern their own affairs.
History provides many examples of Muslim
tolerance towards other faiths. When the great leader and second
Caliph, Umar, entered Jerusalem in the year 634, Islam
guaranteed freedom of worship to all religious communities in
the city. In fact, so careful was Umar in setting an example for
his people that he not only went to a church to pray, he prayed
outside in the courtyard, lest his followers after his death be
tempted to convert the church into a mosque.
Islam teaches that the closest to Allah and
the most beloved of Allah are those who are the best in piety.
Thus all people, male and female, and regardless of race, color,
nationality or ethnicity, are considered and treated as equal
before Allah and before the law. This concept of tolerance did
not reach the West even in theory until the 18th century, and in
practice not until the 20th century.
Universality
In the Qur'an, Allah says:
"We have sent you (Muhammad) as a mercy for
all nations." [21:107]
Thus Islam is not restricted to any
particular race or nation, as many other religions are, but is
universal, meaning that its message applies to all humanity, at
all times, in all places.
Since Prophet Muhammad (pbuh) was the last
prophet and messenger, his message applies to all future
generations. All previous prophets, from Adam, Noah and Abraham
to MUSA (pbu) and Jesus, were also Muslims:
"Not a single messenger did We send before
you without this inspiration sent by Us to him that there is no
god but I, therefore worship and serve Me." [21:25]
Since the Qur'an is the final testament, with
every word and every letter unadulterated and unchanged, and
protected by Allah from any change or tampering, it is the final
revelation, and no other law will ever supersede it.
It applies, moreover, to every aspect of
one's daily life, including personal, social, legal, economic,
political, even military. Furthermore, Islam affects every part
of the individual - physical, mental, emotional, and spiritual.
Peace
"Peace" is the most common word on a Muslim's
tongue. Whenever two people meet, they exchange greetings,
wishing each other peace: "Peace be upon you." But peace cannot
prevail except through justice. Since the concept of justice may
differ from one man to another, or from one society to another,
Muslims believe that real justice is that which is specified by
Allah (God).
Islam permits fighting in self-defense, in
defense of the religion, or by those who have been expelled
forcibly from their homes. At the same time, Islam requires one
to treat one's enemy mercifully. It lays down strict rules of
combat which include prohibitions against harming civilians and
against destroying crops, trees, and livestock. Islam also
requires that if an enemy declares his desire to end hostilities
and seek peace, the Muslims must do the same.
The concept of Jihad (struggling in the cause
of Allah) is stated in the Qur'an. Allah said: "Fight in the
cause of God those who fight you, but do not transgress limits.
God does not love transgressors." [2:19] Jihad is never to be
waged to force anybody to choose a particular religion. On the
contrary, it is to waged to protect his right to choose freely.
Therefore, if there is a force in the world that tries to
prevent a person from practicing this right, Jihad may lead to
fighting the force that is trying to prevent him from exercising
free will.
Jesus
Islam honors all the prophets who were sent
to mankind. Muslims respect all prophets in general, but Jesus
in particular, because he was one of the prophets who foretold
the coming of Muhammad. Muslims, too, await the second coming of
Jesus. They consider him one of the greatest of Allah's prophets
to mankind. A Muslim does not refer to him simply as "Jesus,"
but normally adds the phrase "peace be upon him" as a sign of
respect.
No other religion in the world respects and
dignifies Jesus as Islam does. The Qur'an confirms his virgin
birth (a chapter of the Qur'an is entitled "Mary"), and Mary is
considered to have been one of the purest women in all creation.
The Qur'an describes Jesus' birth as follows:
"Behold!' the Angel said, God has chosen you,
and purified you, and chosen you above the women of all nations.
Mary, God gives you good news of a word from Him, whose name
shall be the Messiah, Jesus son of Mary, honored in this world
and in the Hereafter, and one of those brought near to God. He
shall speak to the people from his cradle and in maturity, and
he shall be of the righteous. She said: "My Lord! How shall I
have a son when no man has touched me?' He said: "Even so; God
creates what He will. When He decrees a thing, He says to it,
'Be!' and it is." [3:42-47]
Muslims believe that Jesus was born
immaculately, and through the same power which had brought Eve
to life and Adam into being without a father or a mother.
"Truly, the likeness of Jesus with God is as
the likeness of Adam. He created him of dust, and then said to
him, 'Be!' and he was." [3:59]
During his prophetic mission, Jesus performed
many miracles. The Qur'an tells us that he said:
"I have come to you with a sign from your
Lord: I make for you out of clay, as it were, the figure of a
bird, and breathe into it and it becomes a bird by God's leave.
And I heal the blind, and the lepers, and I raise the dead by
God's leave." [3:49]
Muhammad and Jesus, as well as the other
prophets, were sent to confirm the belief in one God. This is
referred to in the Qur'an where Jesus is reported as saying that
he came:
"To attest the law which was before me, and
to make lawful to you part of what was forbidden you; I have
come to you with a sign from your Lord, so fear God and obey
me." [3:50]
Prophet Muhammad emphasized the importance of
Jesus by saying:
"Whoever believes there is no god but Allah,
alone without partner, that Muhammad is His messenger, that
Jesus is a servant and messenger of God, His word breathed into
Mary and a spirit emanating from Him, and that Paradise and Hell
are true, shall be received by God into Heaven. [Bukhari]
Women
At a time when the rest of the world, from
Greece and Rome to India and China, considered women as no
better than children or even slaves, with no rights whatsoever,
Islam acknowledged women's equality with men in a great many
respects. The Qur'an states:
"And among His signs is this: that He created
mates for you form yourselves that you may find rest, peace of
mind in them, and He ordained between you love and mercy. Lo,
herein indeed are signs for people who reflect." [30:21]
Prophet Muhammad said:
"The most perfect in faith amongst believers
is he who is best in manners and kindest to his wife." [Abu
Dawud]
Muslims believe that Adam and Eve were
created from the same soul. Both were equally guilty of their
sin and fall from grace, and both were forgiven by Allah. Many
women in Islam have had high status; consider the fact that the
first person to convert to Islam was Khadijah, the wife of
Muhammad, whom he both loved and respected. His favorite wife
after Khadijah's death, Aeisha, became renowned as a scholar and
one of the greatest sources of Hadith literature. Many of the
female Companions accomplished great deeds and achieved fame,
and throughout Islamic history there have been famous and
influential scholars, jurists and mystics.
With regard to education, both women and men
have the same rights and obligations. This is clear in Prophet
Muhammad's saying:
"Seeking knowledge is mandatory for every
believer." [Ibn Majah]
This implies men and women.
A woman is to be treated as God has endowed her,
with rights, such as to be treated as an individual, with the
right to own and dispose of her own property and earnings, enter
into contracts, even after marriage. She has the right to be
educated and to work outside the home if she so chooses. She has
the right to inherit from her father, mother, and husband. A
very interesting point to note is that in Islam, unlike any
other religion, a woman can be an imam, a leader of communal
prayer, for a group of women.
A Muslim woman also has obligations. All the
laws and regulations pertaining to prayer, fasting, charity,
pilgrimage, doing good deeds, etc., apply to women, albeit with
minor differences having mainly to do with female physiology.
Before marriage, a woman has the right to
choose her husband. Islamic law is very strict regarding the
necessity of having the woman's consent for marriage. A marriage
dowry (money) is given by the groom to the bride for her own
personal use. She keeps her own family name, rather than taking
her husband's. As a wife, a woman has the right to be supported
by her husband even if she is already rich. She also has the
right to seek divorce and custody of young children. She does
not return the dowry, except in a few unusual situations.
Despite the fact that in many places and
times Muslim communities have not always adhered to all or even
many of the foregoing in practice, the ideal has been there for
1400 years, while virtually all other major civilizations did
not begin to address these issues or change their negative
attitudes until the 19th and 20th centuries, and there are still
many contemporary civilizations which have yet to do so.
Other Religions
Islam is the religion of all prophets.
Muslims believe that all the prophets were sent to their
respective peoples from God (Allah). They all had the same
mission and message - guiding people to the right path.
The three revealed, monotheistic religions,
Islam, Christianity, and Judaism, go back to Abraham. The
prophets of these religions were directly descended from him -
MUSA (pbu), Jesus and others from Isaac, but Muhammad from IsmaŒil.
It was Prophet Abraham who had established the settlement which
today is the city of Makkah, and with his son IsmaŒil built the
KaŒbah, which Muslims all over the world face when they pray.
Christians and Jews hold a special place in
Islam. They are called the People of the Book (Ahl al-Kitab),
since the original Torah and Gospel were also divinely revealed
and they shared in the prophetic tradition. Islamic states have
nearly always shown their religious minorities tolerance and
respect and those communities flourished under Islamic rule. God
says:
"...[T]hose who believe (in the message of
Islam), and the Jews, the Sabaeans, and the Christians - all
those who believe in Allah and the Last Day, and act righteously
- no fear shall come upon them..." [5:69]
Setting up the Islamic state in Madinah,
Prophet Muhammad (pbuh) further warned:
"Whoever oppresses any Dhimmi (non-Muslim
citizen of the Islamic state), I shall be his prosecutor on the
Day of Judgment."
In setting up the Islamic state, Prophet
Muhammad made it inclusive of the Arabian Jews and Christians.
Their persons, properties, churches and synagogues were
protected, freedom of worship was guaranteed, and they
controlled their own community affairs with their own civil and
religious laws and courts. For most of the first century of the
Islamic state, in fact, the majority of the citizens were
Christians, enjoying peace and liberty such as they had not had
even under Christian Rome or Byzantium.
The Jews, from the very beginning in Madinah,
and later everywhere else, were lifted from the burden of being
clients of individual Arab tribes to being citizens of the
state, thus freeing them to focus on their Jewishness. When the
Islamic state expanded outside Arabia the Jews of other lands
were treated for the first time as liberated citizens. Judaism
flourished as never before, with Jews even serving in Muslim
armies and administrations while their culture bloomed in the
arts, sciences, medicine and philosophy. This knowledge they
transmitted to their brethren in the hostile climate of
Christian Europe. Even Jewish mysticism originated under the
influence of sufism and spread to northern Europe.
When Islam reached Persia the concept of
People of the Book was extended to the Zoroastrians as well.
Later, when the Muslims conquered parts of India and encountered
Buddhists and Hindus, who appeared to worship idols, the
question was referred to the ulema (council of scholars), who
judged that even they could have the same protected status as
the Jews and Christians, so long as they did not fight Islam and
they paid the Jizyah tax.
Cleanliness
Islam places great emphasis on cleanliness,
in both its physical and spiritual aspects. On the physical
side, Islam requires the Muslim to clean his body, his clothes,
his house, and the whole community, and he is rewarded by God
for doing so. Prophet Muhammad (pbuh) said, for example:
"Removing any harm from the road is charity
(that will be rewarded by Allah)." [Bukhari]
While people generally consider cleanliness a
desirable attribute, Islam insists on it , making it an
indispensable fundamental of the faith. A muslim is required to
to be pure morally and spiritually as well as physically.
Through the Qur'an and Sunnah Islam requires the sincere
believer to sanitize and purify his entire way of life.
In the Qur'an Allah commends those who are
accustomed to cleanliness:
"Allah loves those who turn to Him constantly
and He loves those who keep themselves pure and clean." [2: 22]
In Islam the Arabic term for purity is
Taharah. Books of Islamic jurisprudence often contain an entire
chapter with Taharah as a heading.
Allah orders the believer to be tidy in
appearance:
"Keep your clothes clean." [74:4]
The Qur'an insists that the believer maintain
a constant state of purity:
"Believers! When you prepare for prayer wash
your faces, and your hands (and arms) to the elbows; rub your
heads (with water) and (wash) your feet up to the ankles. If you
are ritually impure bathe your whole body." [5: 6]
Ritual impurity refers to that resulting from
sexual release, menstruation and the first forty days after
childbirth. Muslims also use water, not paper or anything else
to after eliminating body wastes.
Prophet Muhammad )pbuh) advised the Muslims
to appear neat and tidy in private and in public. Once when
returning home from battle he advised his army:
"You are soon going to meet your brothers, so
tidy your saddles and clothes. Be distinguished in the eyes of
the people." [Abu Dawud]
On another occasion he said:
"Don't ever come with your hair and beard
disheveled like a devil." [Al-Tirmidhi]
And on another:
"Had I not been afraid of overburdening my
community, I would have ordered them to brush their teeth for
every prayer." [Bukhari]
Moral hygiene was not ignored, either, for
the Prophet (pbuh) encouraged the muslims to make a special
prayer upon seeing themselves in the mirror:
"Allah, You have endowed me with a good form;
likewise bless me with an immaculate character and forbid my
face from touching the Hellfire." [Ahmad]
And modesty in dress, for men as well as for
women, assists one in maintaining purity of thought.
Being charitable is a way of purifying one's
wealth. A Muslim who does not give charity (Sadaqah) and pay the
required annual Zakah, the 2.5% alms-tax, has in effect
contaminated his wealth by hoarding that which rightfully
belongs to others:
"Of their wealth take alms so that you may
purify and sanctify them." [9: 103]
All the laws and injunctions given by Allah
and His Prophet (pbuh) are pure; on the other hand, man-made
laws suffer from the impurities of human bias and other
imperfections. Thus any formal law can only be truly just when
it is purified by divine guidance - as elucidated by the Qur'an
and the Sunnah - or if it is divinely ordained to begin with -
the Shari'ah.
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