|
A-Z
of Islam
Author: Abu Ameenah Bilal
Philips
Compiled
from the books and tapes of Dr. Abu Ameenah Bilal Philips
Allah
(God)
Cleanliness
Muslim Contribution to Science
Human Rights
Jesus
Knowledge
Main Pillars
Muhammad
Women
Other Religions
Peace
Relevance
Sources
Sunnah
Tolerance
Universality
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.
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.
Muslims
Contribution To Science
Astronomy
Muslims
have always had a special interest in astronomy. The moon
and the sun are of vital importance in the daily life of
every Muslim. By the moon, Muslims determine the beginning
and the end of the months in their lunar calendar. By the
sun the Muslims calculate the times for prayer and
fasting. It is also by means of astronomy that Muslims can
determine the precise direction of the Qiblah, to face the
Ka'bah in Makkah, during prayer. The most precise solar
calendar, superior to the Julian, is the Jilali, devised
under the supervision of Umar Khayyam.
The
Qur'an contains many references to astronomy.
"The
heavens and the earth were ordered rightly, and were made
subservient to man, including the sun, the moon, the
stars, and day and night. Every heavenly body moves in an
orbit assigned to it by God and never digresses, making
the universe an orderly cosmos whose life and existence,
diminution and expansion, are totally determined by the
Creator." [Qur'an 30:22]
These
references, and the injunctions to learn, inspired the
early Muslim scholars to study the heavens. They
integrated the earlier works of the Indians, Persians and
Greeks into a new synthesis. Ptolemy's Almagest (the title
as we know it is Arabic) was translated, studied and
criticized. Many new stars were discovered, as we see in
their Arabic names - Algol, Deneb, Betelgeuse, Rigel,
Aldebaran. Astronomical tables were compiled, among them
the Toledan tables, which were used by Copernicus, Tycho
Brahe and Kepler. Also compiled were almanacs - another
Arabic term. Other terms from Arabic are zenith, nadir,
albedo, azimuth.
Muslim
astronomers were the first to establish observatories,
like the one built at Mugharah by Hulagu, the son of
Genghis Khan, in Persia, and they invented instruments
such as the quadrant and astrolabe, which led to advances
not only in astronomy but in oceanic navigation,
contributing to the European age of exploration.
Geography
Muslim
scholars paid great attention to geography. In fact, the
Muslims' great concern for geography originated with their
religion. The Qur'an encourages people to travel
throughout the earth to see God's signs and patterns
everywhere. Islam also requires each Muslim to have at
least enough knowledge of geography to know the direction
of the Qiblah (the position of the Ka'bah in Makkah) in
order to pray five times a day. Muslims were also used to
taking long journeys to conduct trade as well as to make
the Hajj and spread their religion. The far-flung Islamic
empire enabled scholar-explorers to compile large amounts
of geographical and climatic information from the Atlantic
to the Pacific.
Among
the most famous names in the field of geography, even in
the West, are Ibn Khaldun and Ibn Batuta, renowned for
their written accounts of their extensive explorations.
In
1166, Al-Idrisi, the well-known Muslim scholar who served
the Sicilian court, produced very accurate maps, including
a world map with all the continents and their mountains,
rivers and famous cities. Al-Muqdishi was the first
geographer to produce accurate maps in color.
It
was, moreover, with the help of Muslim navigators and
their inventions that Magellan was able to traverse the
Cape of Good Hope, and Da Gama and Columbus had Muslim
navigators on board their ships.
Humanity
Seeking
knowledge is obligatory in Islam for every Muslim, man and
woman. The main sources of Islam, the Qur'an and the
Sunnah (Prophet Muhammad's traditions), encourage Muslims
to seek knowledge and be scholars, since this is the best
way for people to know Allah (God), to appreciate His
wondrous creations and be thankful for them. Muslims were
therefore eager to seek knowledge, both religious and
secular, and within a few years of Muhammad's mission, a
great civilization sprang up and flourished. The outcome
is shown in the spread of Islamic universities;
Al-Zaytunah in Tunis, and Al-Azhar in Cairo go back more
than 1,000 years and are the oldest existing universities
in the world. Indeed, they were the models for the first
European universities, such as Bologna, Heidelberg, and
the Sorbonne. Even the familiar academic cap and gown
originated at Al-Azhar University.
Muslims
made great advances in many different fields, such as
geography, physics, chemistry, mathematics, medicine,
pharmacology, architecture, linguistics and astronomy.
Algebra and the Arabic numerals were introduced to the
world by Muslim scholars. The astrolabe, the quadrant, and
other navigational devices and maps were developed by
Muslim scholars and played an important role in world
progress, most notably in Europe's age of exploration.
Muslim
scholars studied the ancient civilations from Greece and
Rome to China and India. The works of Aristotle, Ptolemy,
Euclid and others were translated into Arabic. Muslim
scholars and scientists then added their own creative
ideas, discoveries and inventions, and finally transmitted
this new knowledge to Europe, leading directly to the
Renaissance. Many scientific and medical treatises, having
been translated into Latin, were standard text and
reference books as late as the 17th and 18th centuries.
Mathematics
It
is interesting to note that Islam so strongly urges
mankind to study and explore the universe. For example,
the Holy Qur'an states:
"We
(Allah) will show you (mankind) Our signs/patterns in the
horizons/universe and in yourselves until you are
convinced that the revelation is the truth." [Qur'an,
14:53]
This
invitation to explore and search made Muslims interested
in astronomy, mathematics, chemistry, and the other
sciences, and they had a very clear and firm understanding
of the correspondences among geometry, mathematics, and
astronomy.
The
Muslims invented the symbol for zero (The word
"cipher" comes from Arabic sifr), and they
organized the numbers into the decimal system - base 10.
Additionally, they invented the symbol to express an
unknown quantity, i.e. variables like x.
The
first great Muslim mathematician, Al-Khawarizmi, invented
the subject of algebra (al-Jabr), which was further
developed by others, most notably Umar Khayyam.
Al-Khawarizmi's work, in Latin translation, brought the
Arabic numerals along with the mathematics to Europe,
through Spain. The word "algorithm" is derived
from his name.
Muslim
mathematicians excelled also in geometry, as can be seen
in their graphic arts, and it was the great Al-Biruni (who
excelled also in the fields of natural history, even
geology and mineralogy) who established trigonometry as a
distinct branch of mathematics. Other Muslim
mathematicians made significant progress in number theory.
Medicine
In
Islam, the human body is a source of appreciation, as it
is created by Almighty Allah (God). How it functions, how
to keep it clean and safe, how to prevent diseases from
attacking it or cure those diseases, have been important
issues for Muslims.
Prophet
Muhammad himself urged people to "take medicines for
your diseases", as people at that time were reluctant
to do so. He also said,
"God
created no illness, but established for it a cure, except
for old age. When the antidote is applied, the patient
will recover with the permission of God."
This
was strong motivation to encourage Muslim scientists to
explore, develop, and apply empirical laws. Much attention
was given to medicine and public health care. The first
hospital was built in Baghdad in 706 AC. The Muslims also
used camel caravans as mobile hospitals, which moved from
place to place.
Since
the religion did not forbid it, Muslim scholars used human
cadavers to study anatomy and physiology and to help their
students understand how the body functions. This empirical
study enabled surgery to develop very quickly.
Al-Razi,
known in the West as Rhazes, the famous physician and
scientist, (d. 932) was one of the greatest physicians in
the world in the Middle Ages. He stressed empirical
observation and clinical medicine and was unrivaled as a
diagnostician. He also wrote a treatise on hygiene in
hospitals. Khalaf Abul-Qasim Al-Zahrawi was a very famous
surgeon in the eleventh century, known in Europe for his
work, Concessio (Kitab al-Tasrif).
Ibn
Sina (d. 1037), better known to the West as Avicenna, was
perhaps the greatest physician until the modern era. His
famous book, Al-Qanun fi al-Tibb, remained a standard
textbook even in Europe, for over 700 years. Ibn Sina's
work is still studied and built upon in the East.
Other
significant contributions were made in pharmacology, such
as Ibn Sina's Kitab al-Shifa' (Book of Healing), and in
public health. Every major city in the Islamic world had a
number of excellent hospitals, some of them teaching
hospitals, and many of them were specialized for
particular diseases, including mental and emotional. The
Ottomans were particularly noted for their building of
hospitals and for the high level of hygiene practiced in
them.
Definition
The
word ISLAM has a two-fold meaning: peace, and submission
to God. This submission requires a fully conscious and
willing effort to submit to the one Almighty God. One must
consciously and conscientiously give oneself to the
service of Allah. This means to act on what Allah enjoins
all of us to do (in the Qur'an) and what His beloved
Prophet, Muhammad (pbuh) encouraged us to do in his Sunnah
(his lifestyle and sayings personifying the Qur'an).
Once
we humble ourselves, rid ourselves of our egoism and
submit totally to Allah, and to Him exclusively, in faith
and in action, we will surely feel peace in our hearts.
Establishing peace in our hearts will bring about peace in
our external conduct as well.
Islam
is careful to remind us that it not a religion to be paid
mere lip service; rather it is an all-encompassing way of
life that must be practiced continuously for it to be
Islam. The Muslim must practice the five pillars of the
religion: the declaration of faith in the oneness of Allah
and the prophet hood of Muhammad (pbuh), prayer, fasting
the month of Ramadan, alms-tax, and the pilgrimage to
Makkah; and believe in the six articles of faith: belief
in God, the Holy Books, the prophets, the angels, the Day
of Judgment and God's decree, whether for good or ill.
There
are other injunctions and commandments which concern
virtually all facets of one's personal, family and civic
life. These include such matters as diet, clothing,
personal hygiene, interpersonal relations, business
ethics, responsibilities towards parents, spouse and
children, marriage, divorce and inheritance, civil and
criminal law, fighting in defense of Islam, relations with
non-Muslims, and so much more.
Human
Rights
Islam
has been from its inception very concerned with issues of
human rights. Privacy, freedom, dignity and equality are
guaranteed in Islam. The holy Qur'an states clearly:
"There
is no compulsion in religion."
And
there are no reliable reports to confirm the old
accusations that when the Muslim armies were expanding
into Asia, Africa and Europe the people were put to the
sword if they failed to convert to Islam. The best proof
is that not only did the Christians, Jews, Zoroastrians
and Hindus in those areas not perish or otherwise
disappear, they actually flourished as protected minority
communities, and many individuals rose to prominent
positions in the arts, sciences, even in government.
The
lives, property and privacy of all citizens in an Islamic
state are considered sacred, whether or not the person is
Muslim. Non-Muslims have freedom of worship and the
practice of their religions, including their own family
law and religious courts. They are obliged to pay a
different tax (Jizyah) instead of the Zakah, and the state
is obligated to provide both protection and government
services. Before the modern era it was extremely rare to
find a state or government anywhere in the world that was
as solicitous of its minorities and their civil rights as
the Islamic states.
In
no other religion did women receive such a degree of legal
and moral equality and personal respect. Moreover, racism
and tribalism are incompatible with Islam, for the Qur'an
speaks of human equality in the following terms:
"Mankind!
We created you from a single soul, male and female, and
made you into nations and tribes, that you may come to
know one another. Truly, the most honored of you in God's
sight is the greatest of you in piety."
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]
Knowledge
Islam
urges people to read and learn on every occasion. The
verses of the Qur'an command, advise, warn, and encourage
people to observe the phenomena of nature, the succession
of day and night, the movements of stars, the sun, moon,
and other heavenly bodies. Muslims are urged to look into
everything in the universe, to travel, investigate,
explore and understand them, the better to appreciate and
be thankful for all the wonders and beauty of God's
creations. The first revelation to Muhammad showed how
much Islam cares about knowledge.
"Read,
in the name of your Lord, Who created..." [96:1]
Learning
is obligatory for both men and women. Moreover, education
is not restricted to religious issues; it includes all
fields of knowledge, including biology, physics, and
technology. Scholars have the highest status in Islam,
second only to that accorded to prophets.
Almost
from the very beginnings of the Islamic state Muslims
began to study and to master a number of fields of
so-called secular learning, beginning with linguistics and
architecture, but very quickly extending to mathematics,
physics, astronomy, geography, medicine, chemistry and
philosophy. They translated and synthesized the known
works of the ancient world, from Greece, Persia, India,
even China. Before long they were criticizing, improving
and expanding on that knowledge. Centuries before the
European Renaissance there were Muslim ?Rennaissance? men,
men who were simultaneously explorers, scientists,
philosophers, physicians and poets, like Ibn Sina
(Avicenna), Umar Khayyam, and others.
Main
Pillars
1.
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".
2.
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.
3.
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.
4.
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.
5.
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.
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 Moses, 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.
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 - Moses, Jesus and others from Isaac, but Muhammad
from Isma?il. It was Prophet Abraham who had established
the settlement which today is the city of Makkah, and with
his son Isma?il built the Ka?bah, 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.
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.
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
?The
ultimate manifestation of God's grace for man, the
ultimate wisdom, and the ultimate beauty of expression: in
short, the word of God.? 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 ?the
cadence of my heartbeat?. 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.? [Bukhari]. The Prophet
(pbuh) also said: ?Whoever 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
Moses 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.
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