Few so called "Christians" know anything more about Islam than what they see on TV and read in the newspapers. Violent, suicide bombers, insurgents, hate. That is a sad fact. But is that really Islam? Me as a Christian would like to be able to tell you about my experience and knowledge about what Islam really is all about, without claiming to be an expert that is.

Today, a man in a jungle, surrounded by wild beasts may be safer than in the midst of the most civilized societies!
Many governments, groups and individuals have become worst than the wild beasts!
Wolves are claiming to be shepherds and are complaining that sheep is bad!

Whosoever kills a human being without (any reason like) manslaughter, or corruption on earth, it is as though he had killed  all mankind. And whoever saves a life it is as though he had saved the lives of all mankind." (The Holy Quran 5:32)  [This commandment is in the Holy books of Jews and Christians also. There is the Day of Judgment for all! May God guide us all to the right path. ameen.]

Do not kill a soul which Allah has made sacred except through the due process of law ... (The Holy Quran 6:151)

Islam is a message for the salvation of humanity. It is to save not to destroy people. Islam is not terrorism. It is not for self revenge. It is not hate, it is love. Law of Islam is based on The Holy Quran and Sunnah. It is not what others do. There is a strict code of Law even in wars. Those Muslims who go against the teachings of Prophet Muhammad and commit crimes against humanity have to face Allah T'ala one day and answer to the Almighty. We all do! There is a Day of Judgment for all mankind!

Five Pillars of Islam

The 'Five Pillars' of Islam are the foundation of Muslim life:
Faith or belief in the Oneness of God and the finality of the prophethood of Muhammad;
Establishment of the daily prayers;
Concern for and almsgiving to the needy;
Self-purification through fasting; and
The pilgrimage to Makkah for those who are able.

Iman or Faith
"There is none worthy of worship except God and Muhammad is the messenger of God." This declaration of faith is called the Shahadah, a simple formula that all the faithful pronounce. The significance of this declaration is the belief that the only purpose of life is to serve and obey God, and this is achieved through the teachings and practices of the Last  Prophet, Muhammad.

Salah or Prayer
Salah is the name for the obligatory prayers that are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam and there are no priests. Prayers are led by a learned person who knows the Qur'an and is generally chosen by the congregation.

Prayers are said at dawn, mid-day, late-afternoon, sunset and nightfall,  and thus determine the rhythm of the entire day. These five prescribed prayers contain verses from the Qur'an, and are said in Arabic, the  language of the Revelation. Personal supplications, however, can be  offered in one's own language and at any time.

Although it is preferable to worship together in a mosque, a Muslim may  pray almost anywhere, such as in fields, offices, factories and universities. Oftentimes visitors to the Muslim world are struck by the centrality of prayers in daily life.

A translation of the Adan or Call to Prayer is:

God is Great.
God is Great.
God is Great.
God is Great.
I testify that there is none worthy of worship except God.
I testify that there is none worthy of worship except God.
I testify that Muhammad is the messenger of God.
I testify that Muhammad is the messenger of God.
Come to prayer!
Come to prayer!
Come to success!
Come to success!
God is Great!
God is Great!
There is none worthy of worship except God.

Zakah
The financial obligation upon Muslims.
An important principle of Islam is that everything belongs to God, and that wealth is therefore held by human beings in trust. The word zakah means  both "purification" and "growth." Our possessions are purified by setting aside a proportion for those in need and for the society in general. Like the pruning of plants, this cutting back balances and encourages new growth.

Each Muslim calculates his or her own zakah individually. This involves the annual payment of a fortieth of one's capital, excluding such items as primary residence, car and professional tools.

An individual may also give as much as he or she pleases as sadaqa-h,  and does so preferably in secret. Although this word can be translated as "voluntary charity" it has a wider meaning.
The Prophet said, "Even meeting your brother with a cheerful face is an act of charity." The Prophet also said: "Charity is a necessity for every Muslim." He was asked: "What if a person has nothing?" The Prophet  replied: "He should work with his own hands for his benefit and then give something out of such earnings in charity." The Companions of the Prophet asked: "What if he is not able to work?" The Prophet said: "He should help the poor and needy." The Companions further asked: "What if he cannot do even that?" The Prophet said: "He should urge others to do good." The Companions said: "What if he lacks that also?" The Prophet said: "He should check himself from doing evil. That is also an act of charity."

Sawm or Fasting
Every year in the month of Ramada-n, all Muslims fast from dawn until sundown--abstaining from food, drink, and sexual relations with their spouses.

Those who are sick, elderly, or on a journey, and women who are menstruating, pregnant or nursing, are permitted to break the fast and  make up an equal number of days later in the year if they are healthy and able. Children begin to fast (and to observe prayers) from puberty, although many start earlier.

Although fasting is beneficial to health, it is mainly a method of self-purification and self-restraint. By cutting oneself from worldly comforts, even for a short time, a fasting person focuses on his or her purpose in life by constantly being aware of the presence of God.  God states in the Qur'an:  "O you who believe! Fasting is prescribed for you as it was prescribed to those before you that you may learn self-restraint." (Qur'an 2:183)

Hajj or Pilgrimage
The pilgrimage to Makkah (the hajj) is an obligation only for those who are physically and financially able to do so. Nevertheless, over two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another.

The annual hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that hajj and Ramada-n fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple garments that strip away distinctions of class and culture, so that all stand equal before God.

The rites of the hajj, which are of Abrahamic origin, include going around the Ka'bah seven times, and going seven times between the hills of Safa and Marwa as did Hagar (Hajir, Abraham's wife) during her search for water. The pilgrims later stand together on the wide plains of 'Arafat (a large expanse of desert outside Makkah) and join in prayer for God's  forgiveness, in what is often thought as a preview of the Day of Judgment.

The close of the hajj is marked by a festival, the 'Id al Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This and the 'Id al Fitr, a festive day celebrating the end of Ramada-n, are the two holidays of the Islamic calendar.

Concept of Worship in Islam

The concept of worship in Islam is misunderstood by many people including some Muslims. Worship is commonly taken to mean performing ritualistic acts such as prayers, fasting, charity, etc. This limited understanding of worship is only one part of the meaning of worship in Islam. That is why the traditional definition of worship in Islam is a comprehensive definition that includes almost everything in any individual's activities. The definition goes something like this:

"Worship is an all inclusive term for all that God loves of external and internal sayings and actions of a person."

In other words, worship is everything one says or does for the pleasure of Allah. This, of course, includes rituals as well as beliefs, social activities, and personal contributions to the welfare of one's fellow human-beings. Islam looks at the individual as a whole. He is required to submit himself completely to Allah, as the Quran instructed the Prophet Muhammad to do:

"Say (O Muhammad) my prayer, my sacrifice, my life and my death belong to Allah; He has no partner and I am ordered to be among those who submit, i.e.; Muslims." (6:162, 163)

The natural result of this submission is that all one's activities should conform to the instructions of the one to whom the person is submitting. Islam, being a way of life, requires that its followers model their life according to its teachings in every aspect, religious or other wise. This might sound strange to some people who think of religion as a personal relation between the individual and God, having no impact on one's activities outside rituals. As a matter of fact Islam does not think much of mere rituals when they are performed mechanically and have no influence on one's inner life. The Quran addresses the believers and their neighbors from among the People of the Book who were arguing with them about the change of the direction of Qibla in the following verse:

"It is not righteousness that you turn your faces toward the East or the West, but righteous is he who believes in Allah and the Last Day and the Angels and the Book and the Prophets, and gives his beloved money to his relatives and the orphans and the needy and for the ransoming of captives and who observes prayer and pays the poor-due; and those who fulfill their promises when they have made one, and the patient in poverty and affliction and the steadfast in time of war; it is those who have proved truthful and it is those who are the God-fearing." (2:177)

The deeds in the above verse are the deeds of righteousness and they are only a part of worship. The Prophet told us about faith, which is the basis of worship, that it "is made up of sixty and some branches; the highest of which is the belief in the Oneness of Allah, i.e., there is no God but Allah and the lowest in the scale of worship is removing obstacles and dirt from people's way." Decent work is considered in Islam a type of worship. The Prophet said:

"Whoever finds himself at the nightfall tired of his work, God will forgive his sins."

Seeking knowledge is one of the highest types of worship. The Prophet told his companions that "seeking knowledge is a (religious) duty on every Muslim." In another saying he said:

"Seeking knowledge for one hour is better than praying for seventy years."

Social courtesy and cooperation are part of worship when done for the sake of Allah as the Prophet told us:

"Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity and putting some water in your neighbor's bucket is a charity."

It is worth noting that even performing one's duties is considered a sort of worship. The Prophet told us that whatever one spends for his family is a type of charity; he will be rewarded for it if he acquires it through legal means. Kindness to members of one's family is an act of worship as when one puts a piece of food in his spouse's mouth. Not only this but even the acts we enjoy doing very much, when they are performed according to the instructions of the Prophet, are considered as acts of worship. The Prophet told his companions that they will be rewarded even for having sexual intercourse with their wives. The companions were astonished and asked: "How are we going to be rewarded for doing something we enjoy very much?" The Prophet asked them: "Suppose you satisfy your desires illegally; don't you think that you will be punished for that?" They replied, "Yes." "So," he said, "by satisfying it legally with your wives you are rewarded for it." This means they are acts of worship. Thus Islam does not consider sex a dirty thing that one should avoid. It is dirty and sinful only when it is satisfied outside marital life.

    It is clear, from the previous discussion that the concept of worship in Islam is a comprehensive concept that includes all the positive activities of the individual. This of course is in agreement with the all inclusive nature of Islam as a way of life. It regulates human life on all levels: individual, social, economic, political and spiritual. That is why Islam provides guidance to the smallest details of one's life on all these levels. Thus following these details is following Islamic instructions in that specific area. It is a very encouraging element when one realizes that all his activities are considered by God as acts of worship. This should lead the individual to seek Allah's pleasure in his actions and always try to do them in the best possible manner whether he is watched by his superiors or he is alone. There is always the permanent supervisor, who knows everything, namely, Allah.

Discussing the non-ritual worship in Islam first does not mean undervaluing the importance of the ritual ones. Actually ritual worship, if performed in true spirit, elevates man morally and spiritually and enables him to carry on his activities in all walks of life according to the Guidance of God. Among ritual worships, Salah (ritual prayer) occupies the key position for two reasons. Firstly, it is the distinctive mark of a believer. Secondly, it prevents an individual from all sorts of abominations and vices by providing him chances of direct communion with his Creator five times a day, wherein he renews his covenant with God and seeks His guidance again and again:

"You alone we worship and to You alone we turn for help. Guide us to the straight path." (1:5,6)

Actually Salah is the first practical manifestation of Faith and also the foremost of the basis conditions for the success of the believers:

"Successful indeed are the believers who are humble in their prayers." (23:12)

The same fact has been emphasized by the Prophet (PBUH) in a different way. He says:

"Those who offer their Salah with great care and punctuality, will find it a light, a proof of their Faith and cause of their salvation on the Day of Judgment."

After Salah, Zakah (poor-due) is an important pillar of Islam. In the Quran, Salah and Zakah mostly have been mentioned together many times. Like Salah, Zakah is a manifestation of faith that affirms that God is the sole owner of everything in the universe, and what men hold is a trust in their hand over which God made them trustees to discharge it as He has laid down:

"Believe in Allah and His messenger and spend of that over which He made you trustees." (57:7)

In this respect Zakah is an act of devotion which, like prayer, brings the believer nearer to his Lord. Apart from this, Zakah is a means of redistribution of wealth in a way that reduces differences between classes and groups. It makes a fair contribution to social stability. By purging the soul of the rich from selfishness and the soul of the poor from envy and resentment against society, it stops up the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal feelings of the rich; it stands on a firmly established right which, if the rich denied it, would be exacted by force, if necessary.

Siyam (fasting during the day time of the month of Ramadan) is another pillar of Islam. The main function of fasting is to make the Muslim pure from "within" as other aspects of Shariah make him pure from "without." By such purity he responds to what is true and good and shuns what is false and evil. This is what we can perceive in the Quranic verse:

"O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may gain piety." (2:183)

In an authentic tradition, the Prophet reported Allah as saying:

"He suspends eating, drinking, and gratification of his sexual passion for My sake."

Thus his reward is going to be according to God's great bounty. Fasting, then, awakens the conscience of the individual and gives it scope for exercise in a joint experience for all society at the same time, thus adding further strength to each individual. Moreover, fasting offers a compulsory rest to the over-worked human machine for the duration of one full month. Similarly fasting reminds an individual of those who are deprived of life's necessities throughout the year or throughout life. It makes him realize the suffering of others, the less fortunate brothers in Islam, and thus promotes in him a sense of sympathy and kindness to them.

Lastly, we come to Al-Hajj (pilgrimage to the House of God in Makkah). This very important pillar of Islam manifests a unique unity, dispelling all kinds of differences. Muslims from all corners of the world wearing the same dress, respond to the call of Hajj in one voice and language; LABBAIK ALLAHUMMA LABBAIK (Here I am at your service O Lord!). In Hajj there is an exercise of strict self-discipline and control where not only sacred things are revered, but even the life of plants and birds is made inviolable so that everything lives in safety:

"And he that venerates the sacred things of God, it shall be better for him with his Lord." (22:30) "And he that venerates the waymarks of God, it surely is from devotion of the heart." (22:32)

Pilgrimage gives an opportunity to all Muslims from all groups, classes, organizations, and governments from all over the Muslim world to meet annually in a great congress. The time and venue of this congress has been set by their One God. Invitation to attend is open to every Muslim. No one has the power to bar anyone. Every Muslim who attends is guaranteed full safety and freedom as long as he himself does not violate its safety. Thus, worship in Islam, whether ritual or non-ritual, trains the individual in such a way that he loves his Creator most and thereby gains an unyielding will and spirit to wipe out all evil and oppression from the human society and make the word of God dominant in the world.

[center][b]When does Islam permit the killing of Muslim non-combatants?

The principle of Tattarrus[/b][/center]
Amir Taheri, an Iranian author and journalist based in Europe, wrote an article in the New York Post in mid-2005 about a controversy within Islam. It involves the precise meaning and application of the principle of "tattarrus." The basic meaning of the word is "dressing up. " Its initial use in a religious sense was in a 12th century book by Abu-Hamed al-Ghazali (1058-1127 CE) called "Al-Mustasfa" (The Place of Purification). He used the term to refer to the practice of "using ordinary Muslims as human shields by Islamic combatants against infidel fighters." Later, in the 13th century, theologian Ibn Tayimiah further developed a tattarrus doctrine to justify the killing of non-combatant Muslims during battles with Mongol invaders. The doctrine had subsequently been generally repudiated within Islam.

The term is experiencing a new prominence as a result of the hundreds of fellow Muslim non-combatants -- men, women and children -- currently being killed each month in attacks by insurgents in Iraq and elsewhere in the world.

Opinion appears to be divided among Muslim commentators and theologians. Fatwas (religious rulings by qualified Muslim clerics) differ.

In 1995, Ayman al-Zawahiri argued in his book "The Rule for Suicide-Martyr Operations" that it was not immoral to kill Muslim non-combatants as long as the combatants were engaged in a conflict against "the enemies of Islam."

Several Saudi theologians have agreed. The Qur'an calls for the expulsion of any non-Muslim invaders. This presumably includes the mainly U.S. and British forces in Iraq. The deaths of non-combatants are an inevitable byproduct of this action. The latter might even benefit from being killed. The rationale is that the non-combatant who has led a sinful life might be headed towards Hell after death. But if they died during the defense of Islam, their place in Paradise would be certain.

Other Saudi theologians expand tattarrus to a situation where no non-Muslim troops are involved. They feel that it is acceptable that innocent Muslims in Saudi Arabia be killed, because their deaths could eventually lead to a "truly Islamic regime" being installed in the country.
bullet Abu-Musaab al-Zarqawi, an Al Qaeda operative in Iraq who has allegedly coordinated many attacks by insurgents, has written: "Islam establishes a hierarchy of values in all domains. In [that hierarchy], protecting the faith is more important than protecting the self. Killing the mutumarresoun [civilian Muslims who live under the control of the infidel] is necessary to prevent the faith of the infidel from striking root" in Muslim countries.

Yussuf al-Qaradawi, an Egyptian sheik working in Qatar ruled that it is morally acceptable to kill unarmed Muslims if they are:
Apostates -- former Muslims who have abandoned Islam.
Homosexuals who he felt "dirty" a pure society.
Israelis, including adults, children, infants, fetuses, and embryos, who could, as adults, join the Jewish army.

He has since ruled that Muslim non-combatants in Iraq can be killed if necessary in order to reach the political and religious goals of the Muslim community.

Sheik Muhammad Hussein Fadhlallah, the spiritual leader of the Lebanese Hezbollah believes that combatants should refer each case to an authorized mujtahid (qualified religious guide) before implementing an action that would result in the killing of Muslim non-combatants. However, most of the leading supporters of the principle of tattarrus suggest that insurgents can proceed on their own authority.

Grand Ayatollah Ali-Muhammad Sistani, a leading of Shi'ite theologian rejects tattarrus, as it is currently being applied, as an bid'aah (innovation). He has asked Shi'ites in Iraq to avoid taking revenge against Sunni insurgents.

Sheikh Mohammad Sayyed Tantawi, dean of Cairo's al-Azhar University, states that Islamic law "rejects all attempts on human life and all attacks on civilians." He may have based this belief on the passage in the Qur'an which states that if one murders another human being, it is as if one has murdered the entire human race. He has said: "Nothing in Islam justifies the deliberate killing of non-combatants. Tattarrus applies to collateral damage in a war between two regular armies, and not to action perpetrated by self-styled combatants."

Najih al-Ibrahim, another Egyptian theologian, criticizes what he calls "...the abuse of tattarrus....No one can use tattarrus to justify the shedding of innocent blood. The only time that tattarrus is allowed is when Muslim combatants have to kill a fellow Muslim who is captured by the infidel and may, under torture, reveal secrets that could help the infidel against the true believers. Apart from that, shedding Muslim blood is the gravest of sins in Islam."

Hisham Abdul-Zahir, also an Egyptian theologian, has said that the killing of civilians in Iraq is "...totally unjustifiable under any circumstances....Tattarrus is relevant only in the case of Muslim women and children who are captured in a war by the infidel. In such a situation, it would be permissible to kill them to prevent them from being converted into other faiths by the infidel or abused by infidel soldiers."

Sheikh Abdul-Muhsin al-Ubaikan, a Saudi theologian, has suggested that Muslim clerics hold "a theological summit" to discuss tattarrus and related issues. He asked: "Is it enough for an individual to say he is fighting for Islam in order to claim a license to kill anyone, anywhere and anytime?"

Preservation and Authenticity of the Holy Quran

Question:
There were many versions of the Qur’an all of which were burnt by Usman (r.a.) except for one. Therefore is it not true that the present Qur’an is the one compiled by Usman (r.a.) and not the original revelation of God?

Answer:
One of the most common myths about the Qur’an, is that Usman (r.a.), the third Caliph of Islam authenticated and compiled one Qur’an, from a large set of mutually contradicting copies. The Qur’an, revered as the Word of Allah (swt) by Muslims the world over, is the same Qur’an as the one revealed to Prophet Muhammad (pbuh). It was authenticated and written under his personal supervision. We will examine the roots of the myth which says that Usman (r.a.) had the Qur’an authenticated.

1. Prophet Muhammad (pbuh) himself supervised and authenticated the written texts of the Qur’an
Whenever the Prophet received a revelation, he would first memorize it himself and later declare the revelation and instruct his Companions (R.A. – Radhi Allahu Taala Anhu) – May Allah be pleased with him who would also memorize it. The Prophet would immediately ask the scribes to write down the revelation he had received, and he would reconfirm and recheck it himself. Prophet Muhammad (pbuh) was an Ummi who could not read and write. Therefore, after receiving each revelation, he would repeat it to his Companions. They would write down the revelation, and he would recheck by asking them to read what they had written. If there was any mistake, the Prophet would immediately point it out and have it corrected and rechecked. Similarly he would even recheck and authenticate the portions of the Qur’an memorized by the Companions. In this way, the complete Qur’an was written down under the personal supervision of the prophet (pbuh).

2. Order and sequence of Qur’an divinely inspired
The complete Qur’an was revealed over a period of 22½ years portion by portion, as and when it was required. The Qur’an was not compiled by the Prophet in the chronological order of revelation. The order and sequence of the Qur’an too was Divinely inspired and was instructed to the Prophet by Allah (swt) through archangel Jibraeel. Whenever a revelation was conveyed to his companions, the Prophet would also mention in which surah (chapter) and after which ayat (verse) this new revelation should fit.

Every Ramadhaan all the portions of the Qur’an that had been revealed, including the order of the verses, were revised and reconfirmed by the Prophet with archangel Jibraeel. During the last Ramadhaan, before the demise of the Prophet, the Qur’an was rechecked and reconfirmed twice.

It is therefore clearly evident that the Qur’an was compiled and authenticated by the Prophet himself during his lifetime, both in the written form as well as in the memory of several of his Companions.

3. Qur’an copied on one common material
The complete Qur’an, along with the correct sequence of the verses, was present during the time of the Prophet (pbuh). The verses however, were written on separate pieces, scrapes of leather, thin flat stones, leaflets, palm branches, shoulder blades, etc. After the demise of the prophet, Abu Bakr (r.a.), the first caliph of Islam ordered that the Qur’an be copied from the various different materials on to a common material and place, which was in the shape of sheets. These were tied with strings so that nothing of the compilation was lost.

4. Usman (r.a.) made copies of the Qur’an from the original manuscript
Many Companions of the Prophet used to write down the revelation of the Qur’an on their own whenever they heard it from the lips of the Prophet. However what they wrote was not personally verified by the Prophet and thus could contain mistakes. All the verses revealed to the Prophet may not have been heard personally by all the Companions. There were high possibilities of different portions of the Qur’an being missed by different Companions. This gave rise to disputes among Muslims regarding the different contents of the Qur’an during the period of the third Caliph Usman (r.a.).

Usman (r.a.) borrowed the original manuscript of the Qur’an, which was authorized by the beloved Prophet (pbuh), from Hafsha (may Allah be pleased with her), the Prophet’s wife. Usman (r.a.) ordered four Companions who were among the scribes who wrote the Qur’an when the Prophet dictated it, led by Zaid bin Thabit (r.a.) to rewrite the script in several perfect copies. These were sent by Usman (r.a.) to the main centres of Muslims.

There were other personal collections of the portions of the Qur’an that people had with them. These might have been incomplete and with mistakes. Usman (r.a.) only appealed to the people to destroy all these copies which did not match the original manuscript of the Qur’an in order to preserve the original text of the Qur’an. Two such copies of the copied text of the original Qur’an authenticated by the Prophet are present to this day, one at the museum in Tashkent in erstwhile Soviet Union and the other at the Topkapi Museum in Istanbul, Turkey.

5. Diacritical marks were added for non-Arabs
The original manuscript of the Qur’an does not have the signs indicating the vowels in Arabic script. These vowels are known as tashkil, zabar, zair, paish in Urdu and as fatah, damma and qasra in Arabic. The Arabs did not require the vowel signs and diacritical marks for correct pronunciation of the Qur’an since it was their mother tongue. For Muslims of non-Arab origin, however, it was difficult to recite the Qur’an correctly without the vowels. These marks were introduced into the Quranic script during the time of the fifth ‘Umayyad’ Caliph, Malik-ar-Marwan (66-86 Hijri/685-705 C.E.) and during the governorship of Al-Hajaj in Iraq.

Some people argue that the present copy of the Qur’an that we have along with the vowels and the diacritical marks is not the same original Qur’an that was present at the Prophet’s time. But they fail to realize that the word ‘Qur’an’ means a recitation. Therefore, the preservation of the recitation of the Qur’an is important, irrespective of whether the script is different or whether it contains vowels. If the pronunciation and the Arabic is the same, naturally, the meaning remains the same too.

6. Allah Himself has promised to guard the Qur’an
Allah has promised in the Qur’an :

    "We have, without doubt, sent down the Message; and We will assuredly Guard it (from corruption). [Al-Qur’an 15:9]

Islamic Theology

Islam is the way of life for those who believe in God and want to live a life in worship and obedience to none but God. The reward is forgiveness from God and an everlasting life in the Heaven.

Belief in one God, Allah in Arabic, constitutes the very foundation of Islam. There is no deity except Allah. He is indivisible and absolutely transcendent. God is the Almighty, the Creator and the Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. Worship and obedience belongs to Allah and Allah alone. Joining other gods with God is an unforgivable sin. Any one who joins other gods with God has strayed far, far away from the Truth.

Prophet Muhammad  was born in Makkah, a city in the present-day Saudi Arabia in 570 C.E.  He is a direct descendant of Prophet Ishmael, the first son of Prophet Abraham. Peace and blessings of God be on all His prophets. Muhammad received divine revelations (The Holy Quran) over a period of 23 years in the seventh century of the Christian Era. Muslims believe that he is the last Messenger sent by God for the guidance of mankind until the Day of Judgment. He is the model for humanity of all walks of life to follow until the Last Hour. God sent him as a mercy for the worlds.

The primary sources of knowledge are the Holy Quran and the Sunnah of the Prophet Muhammad. Anyone wanting to live a life in worship and obedience to God should follow these teachings.

The Holy Quran (also written as Koran) is the Divine Book revealed to Muhammad (peace be on him). The Holy Quran confirms what was revealed to earlier messengers of God and serves as the Criterion of right and wrong. The Quran is the only divine Book extant in its original text and is therefore the only source of Guidance from God for all mankind.

The Sunnah of the Prophet Muhammad refers to his sayings and actions, his approvals and disapprovals. The Sunnah is collected in books separate from the Holy Quran and are known as Hadith books. While the Holy Quran is 100% word of God revealed to the Prophet, not every Hadith is authentic. Early Muslim scholars have classified hadith into various categories ranging from different levels of authenticity to false hadith.

Islamic Faith

Belief in Islam means

1. Belief in One God, Allah in Arabic.

2. Belief in all of God's messengers. Belief in Prophet Muhammad (peace be on him) as His last messenger.

3. Belief in all the books sent down to His prophets. These books include Torah, Zabur, Injeel (Gospel) and Quran. The Holy Quran is the only divine book in extant today in the original revealed form.

4. Belief in the existence of angels.

5. Belief in the Day of Judgment, Life after Death, Heaven and Hell.

6. Belief in the Divine Decree or Predestination, its good and its bad.

It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word god which can be made plural, gods, or feminine, goddess. It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic. The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Quran, which is considered the essence of the unity or the motto of monotheism. This is chapter 112 which reads:

"In the name of God, the Merciful, the Compassionate. Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."

Basic Beliefs

Muslims are taught that throughout the ages, God sent messengers to all tribes and nations all over the earth beginning with Adam (pbuh), the first prophet of God as well as the father of humanity. Every time a messenger of God would pass away, his people would begin to fall back on their evil deeds until a few generations later they would have managed to have completely corrupted His original message to them. When God's message was in danger of being completely obliterated by these people, He would chose from among them a new messenger to receive the original, uncorrupted message and convey it to them. Some of them would listen. Others would not. However, the message would always be available for those who wanted it. In this manner, God made sure that all of mankind would always have access to His true religion, no matter where or when they lived. It would then be up to them to seek out this knowledge.

Muslims are further taught that each messenger was sent only to his own people. His message was then fine-tuned to suit them. Thus, the basic message would be the same for all messengers: "God is one!, Worship Him alone!" However, the details of each people's worship would be molded to suit their lifestyle, state of knowledge, and so forth. This was also true for Jesus (pbuh). Jesus was sent specifically to the Jews, and only to the Jews. It shall be demonstrated how one of the most fundamental reasons which led up to the loss of his message was that those who came after him attempted to preach it to those for whom it was never intended, namely, the Gentiles. The Gentiles eventually managed to introduce into the message of Jesus many aspects of their own beliefs which ultimately led up to the loss of the message of Jesus.

Muslims are told that when God created mankind, He gave them "The Choice." They were told that they could either live their lives then die and fade out of the picture, like the animals do. Or they could elect to be held accountable for their actions. If they accepted the accountability, then the potential reward will be great. The potential retribution would be equally great.

With mankind's acceptance of this accountability came their free will. God gave mankind a free will to chose to either worship Him or to disobey Him. Out of God's infinite mercy, He then assisted mankind with many factors in order to guide them to His true path and the ultimate reward. Firstly, He sent the messengers. In this manner, no matter how much mankind tried to corrupt His religion, it would always be available to those who searched for it.

Secondly, He supplied mankind with minds. He gave them these minds in order to be able to distinguish between right and wrong using their intellect. If they see someone worshipping fire, and they see that the fire can not hear their prayers nor answer their calls, then no matter how much these fire-worshippers "spititualize" their worship and tell them of the great miracles the fire has worked for them and how it has answered their prayers, and how it "loves" them, their intellect will refuse to believe these concoctions.

Finally, God gave mankind an inborn sense called in Arabic "Fitrah" (instinct). This "Fitrah" is the small voice inside each one of us which tells us "this doesn't feel right." When we pick up a gun for the first time in order to kill someone, we have to fight mightily in order to overcome our "Fitrah" which tells us that killing is wrong. In a similar manner, all mankind is born automatically knowing that "God is one." They must really fight themselves for a long time and be continually persuaded by those who are around them to believe otherwise. This is how they end up worshipping fire, stones, statues, multiple gods, and other things. It is forced upon them in spite of their "Fitrah" as they grow up.

The Quran makes three references to the return of Jesus son of Mary (may peace be upon him) to the earth - i.e. his descent from the sky - in order to accomplish various tasks.

THE FIRST REFERENCE:
is in Surah Nisaa’, verses (156-159). As for the context of these verses, Allah, the Exalted, mentions the fabrications of the Jews, their slander of Mary, their rejection of Faith, and claim that they killed Jesus son of Mary - the Messenger of Allah. Thereupon Allah, the Exalted, declares the falsity of these claims and says, "And because of their saying (boasting), ‘We killed Messiah, Jesus son of Mary, the Messenger of Allah,’ - but they killed him not, nor crucified him, but it was made to appear to them so." [an-Nisaa’ 4:157] We have learned from the preceding sections about the disciple who resembled Jesus and voluntarily sacrificed and ransomed himself, as has been specifically stated by the leading scholars of Islam.

SO WHAT EXACTLY HAPPEDNED THEN? Allah, the Exalted, raised Jesus son of Mary to the sky. His enemies, the Jews, failed to harm him, let alone kill and crucify him. This is a clear and unambiguous text that carries no room for another interpretation. It states clearly that Allah, the Exalted, raised Jesus to Himself - bodily and his soul - in order to save him from the Jews murdering and crucifying him. Allah, the Exalted, says in the Quran, "But Allah raised him up (with his body and soul) unto Himself; and Allah is Ever All-Powerful, All-Wise." [an-Nisaa’ 4:158]

So, if anyone claims that only the soul was raised, it would be incorrect, as is shown from the two following perspectives.

FIRSTLY, Allah made a mention of this raise in the context of refutation of the claim of the Jews that they killed the Christ. So, if it were that only the soul was raised, then that would actually mean an acknowledgment of the claim of the Jews that they killed the Christ - which is to remove his soul!

SECONDLY, if it were true that only his soul was raised, there would remain no distinction for Jesus above the rest. For all Prophets (peace be upon them), and in fact all believing Muslims, have their souls raised to the sky upon their death. So, does there remain anything that distinguishes Jesus, for which Allah makes a special marked mention in the Quran that He raised him?

After establishing this point, another Quranic verse follows in the same context of the ones that preceded. This one clearly bears evidence on another return of the Christ (peace be upon him) to the earth and that he will descend from the sky. The purpose of this is the crucial role he will play upon his return to the earth. Allah, the Exalted, says, "And there is none of the people of the Scripture (Jews and Christians) but must believe in him (Jesus son of Mary as a Messenger of Allah and a human being) before his death. And on the Day of Resurrection, he will be a witness against them." [an-Nisaa’ 4:159]

The verse presents the message in a future tense, so it is with regards to the events to come after the raising of the Christ. It informs that some of the People of the Book will believe in the Christ. But when will that be? It will be upon his descent, his return and coming onto the earth once again. Imam Tabari, the renowned scholar of the Quranic exegesis (may Allah cover him in mercy), explained this. He said, “The meaning of the verse ‘And there is none of the people of the Scripture but must believe in him’, that is: in Jesus, ‘before his death’, that is: before the death of Jesus. It is explained as follows: that all of them will affirm and acknowledge him when he descends to kill the Antichrist, thereafter, all the religion will give way to only the one, which is the pure upright religion of Islam - the religion of Abraham (may the peace be him)." [See Tafsir at-Tabari 4:356-357].

THE SECOND REFERENCE:
In the Noble Quran to the imperative nature of the descent of Jesus Christ, the son of Mary, in order to complete the task that must be done on the earth, is found in Surah Zukhruf in the Quran. Allah, the Exalted, says in it, "And when the son of Mary is quoted as an example (i.e. Jesus worshipped like their idols), behold, your people cry aloud (laugh out at the example). And say: Are our gods better or is he (i.e. Jesus)? They quoted not the above example except for argument. Nay! But they are a quarrelsome people. He (i.e. Jesus) was not more than a slave. We granted Our Favor to him, and We made him an example for the Children of Israel (i.e. his creation without a father). And if it were Our Will, We would have (destroyed you all, and) made angels to replace you on the earth. And he (i.e. Jesus) shall be a known sign for (the coming of) the Hour (i.e. Day of Resurrection). Therefore have no doubt concerning it. And follow Me (i.e. Allah)! This is the Straight Path." [az-Zukhruf 43:57-61]. In another recitation, it is recited as "And he shall be a mark". It means, a symbol, a portent, a sign of the Hour. [See Fathu-l Qadeer of Shawkaani, (4/562) for references of those who read it so.]

How can Jesus son Mary, be a sign of the Hour (Doomsday)? It cannot be except with his descent being in the last stage and period. His descent would then be a great sign and one of the major portents of the Hour - a sign that announces the closeness of its occurrence. This is how the verse has commonly been explained by the scholars of Tafsir (exegesis of the Quran). Amongst them are Mujahid, Suddee, Qatada, Hasan al-Basri, Dahhaak and Ibn Zayd. It is also the saying of Ibn Abbas (may Allah be pleased with him). They all have stated this explicitly, that Jesus son of Mary is one of the signs of the Hour in the sense that he will descend and rule the earth and dwell therein for forty years, as is mentioned in the authentic hadith, that will be mentioned shortly. And his descent will be one of the great signs of Allah and one of the supreme portents of the Hour.

THE THIRD REFERENCE TO IT IN THE QURAN:
The deduction from this text is indeed remarkable. One notes that there is hardly ever a mention of the story of Jesus (in the Quran) except that it is mentioned along with it that, "He will speak to the people in the cradle and in manhood" [Aal `Imraan 3: 46, and al-Maa’ida 5:110]. In this, Allah mentioned two remarkable and rare events, that are also two dazzling signs (proofs) of Allah found in the character of Jesus Christ.

THE FIRST MATTER is that he spoke in the cradle while still an infant. This does not occur except as a miracle from Allah, the Mighty, and the Magnificent. That is why it has never occurred except with three people as has been established in the authentic hadith narrated by Abu Hurairah (may Allah be pleased with him). [See Saheeh Bukhari (4/201-202)]. So the speaking of Jesus (peace be on him) in the cradle was indeed a sign, and there was a need, and the circumstance called for it as the mother of Jesus came to be held in suspicion due to the birth, `how can a woman give birth without a husband?' They even voiced this explicitly, as reported in the Quran, "Your father was not a man who used to commit adultery, nor your mother was an unchaste woman." [Maryam 19:28]

So, a miracle was required to prove her innocence and to prove that the birth was another such a miracle. Thus the infant spoke in the cradle, an extraordinary, unaccustomed event. But the verse couples this miraculous event, with the mention of another event - of him speaking as a middle-aged adult. But every one speaks at that age. So where is the miracle in that? The Arabic word used in the verse that refers to that stage of his life, is Kuhoola, which is used for a person past the age of forty and up to the age of fifty or sixty years. Is it at all remarkable that one speaks at the age of sixty or even seventy?! So where is the miracle that is alluded to in this section of the verse which mentions that Jesus speaks as a middle aged man?

This shows that just as his speech in the cradle as an infant was a miracle, likewise he will descend and speak to the people as a middle aged man in the last stages of this world, making his descent and speech thereupon, also a miracle. Otherwise, there is no miracle in a sixty or seventy year old communicating by speech!

So the evidence from this section of the verse in the Quran that he will speak to the people as a middle-aged adult is from the following two perspectives.

FIRSTLY, some of the scholars of Islam, amongst them is ibn Musayyab, stated that Jesus son of Mary, was raised to the sky while he was at an age of thirty three years, in the prime of his youth (referred to in Arabic as Shabaab, which is a stage prior to the one mentioned in the Quran, Kuhoola). So he had not yet reached the stage of Kuhoola.

SECONDLY, here comes the aspect of amazement, marvel and the miracle. The aspect, which bears evidence on the point, is that he speaks to the people as a middle-aged man (in Kuhoola) after having been raised, and his being raised is indeed an astonishing event. And he will descend, and his descent is also another astonishing, remarkable event. He will then speak to the people and will live after his descent for forty years. This forty added to the thirty years makes him someone who would have reached the age of Kuhoola, and having spoken at that age. He will then have spoken to the people as he spoke to them in the cradle. This is a clear and unambiguous indication that he (peace be upon him) will certainly complete his role and his part, and will descend towards the last stages and speak to the people as a middle-aged man, just as he spoke miraculously as an infant. Imam Tabari related from Abdurahman ibn Zayd that he said, ‘Jesus did indeed speak to them in the cradle, and he will speak to them when he kills the Antichrist, he will then be a kahl (middle-aged person)." [Tafsir Tabari 3/271]

Kind Treatment of Wives

God instructs men to be nice to their wives and to treat them well to the best of their ability:

“And live with them in kindness.” (Quran 4:19)

The Messenger of God said, The most perfect of believers in belief is the best of them in character.  The best of you are those who are the best to their women.’  The Prophet of Mercy tells us that a husband’s treatment of his wife reflects a Muslim’s good character, which in turn is a reflection of the man’s faith.  How can a Muslim husband be good to his wife?  He should smile, not hurt her emotionally, remove anything that will harm her, treat her gently, and be patient with her.

Being nice includes good communication.  A husband should be willing to open up, and be willing to listen to his wife.  Many times a husband wants to air his frustrations (like work).  He should not forget to ask her about what annoys her (like when children would not do their homework).  A husband should not talk about important things with her when he or his wife is angry, tired, or hungry.  Communication, compromise, and consideration are the cornerstone of marriage.

Being nice includes encouraging one’s wife.  The most meaningful admiration comes from a sincere heart that notices what really matters — what the wife really values.  So a husband should ask himself what she feels most insecure about and discover what she values.  That is the wife’s sweet spot of praise.  The more the husband compliments it, the more the wife will admire it, the more on target this healthy habit will be.  Kind words are like, “I like the way you think,” “You look beautiful in those clothes,” and “I love hearing your voice on the phone.”

Human beings are imperfect.  The Messenger of God said, “A believing man should not hate a believing woman.  If he dislikes something in her character, he should be pleased with some other trait of hers.”  A man should not hate his wife because if he dislikes something in her, he will find something he likes about her if he gives it a chance.  One way to be aware of what he likes in his wife is for the husband to make a list of a half dozen things he appreciates about her.  Marriage experts recommend that one be as specific as possible and focus on character traits — just as the Prophet of Islam recommended, not just what she does for the husband.  For example, a husband may appreciate the way she arranges his clean laundry, but the underlying character trait may be that she is thoughtful.  The husband should consider admirable traits such as being compassionate, generous, kind, devout, creative, elegant, honest, affectionate, energetic, gentle, optimistic, committed, faithful, confident, cheerful, and so on.  A husband should give himself some time to construct this list, and review it in times of conflict when he is most likely to feel averse towards his wife.  It will help him be more aware of his wife’s good attributes and far more likely to compliment them.

A companion asked the Prophet of God what is the right of a wife over her husband?’  He said, “That you feed her when you eat and clothe her when you clothe yourself and do not strike her face.  Do not malign her and do not keep apart from her, except in the house.”

Conflict in marriage is virtually inevitable and it leads to lot of anger.  Although anger is one of the most difficult emotions to manage, the first step toward controlling it can be learning how to forgive those who hurt us.  In case of conflict, a husband should not stop talking to his wife and emotionally hurt her, but he may stop sleeping in the same bed if it will improve the situation.  Under no circumstance, even when he is angry or somehow feels justified, is a husband allowed to malign her by using hurtful words or cause her any injury.

I though i heard they say that the Qur'an is too holy to be reproduced/reprinted. If so, do they all quote it from memory? How accurate would that be having been passed through word of mouth?
Peace. :angel:

The Veil Unveiled

The True Status of Women in Islam

The Islamic veil or hijab refers to the loose-fitting, plain and opaque outer garments which cover a Muslim woman’s body.  While basically identical to the clothing depicted in traditional Christian representations of Mary (may God praise her and her son), and every nun who has sought to emulate her since, the hijab is readily singled out as sign of extremism, the supposedly inferior status of Muslim women, Those who see Muslim women as little more than sex objects are dismayed at the phenomena of educated, professional or, in any case, ‘free’ Western women turning to Islam.  The claim that female converts are either brainwashed fanatics blinded by their veils or suppressed victims frantic to be liberated is no longer accepted.  Although, sensationalist and often politically-motivated reports of oppressed Muslim women in some contemporary backward societies still enforce the negative stereotype.  What follows is a brief look at the status of women in Islam though comparing the role of the veil in both Islam and Christianity.

“Whoever works righteousness, man or woman, and has faith, verily , to them We will give a new life, good and pure.  And We will bestow on such their reward according to the best of their actions.” (Quran 16:97)

In what would form part of a ‘New Testament’, St. Paul obligated the then common practice of the veil for all women:

‘And every woman who prays or prophesies with her head uncovered dishonors her head - it is just as though her head were shaved.  If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut off or shaved off, she should cover her head.  A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man.  For man did not come from woman, but woman from man; neither was man created for woman, but woman for man.[1]  For this reason, and because of the angels, woman ought to have a sign of authority on her head.’ (I Corinthians 11:4-10)

St. Tertullian (the first man to formulate the Trinity), in his treatise, On the Veiling of Virgins, even obliged its use at home: ‘Young women, you wear your veils out on the streets, so you should wear them in the church; you wear them when you are among strangers, then wear them among your brothers.’

So Islam didn’t invent the veil, it merely endorsed it.  However, while Paul presented the veil as a sign of man’s authority, Islam clarifies that it is simply a sign of faith, modesty and chastity which serves to protect the devout from molestation.

“O Prophet!  Tell your wives and daughters and the believing women that they should cast their c1oaks over their bodies (when outdoors) so that they be recognized as such (decent, chaste believers) and not molested.” (Quran 33:59)

The 19th century Orientalist, Sir Richard Burton, observed how:

‘The women who delight in restrictions which tend to their honor, accepted it (the veil) willingly and still affect it, they do not desire a liberty or rather a license which they have learned to regard as inconsistent with their time-honored notions of feminine decorum and delicacy.  They would think very meanly of a husband who permitted them to be exposed, like hetaerae, to the public gaze.’

In truth, the Muslim’s veil is but one facet of her noble status ­a status due in part to the tremendous responsibility that is placed upon her.  Simply put, woman is the initial teacher in the building of a righteous society.  This is why from the most important individual obligations upon a person is to show gratitude, kindness and good companionship to their mother.  Once, the Prophet Muhammad, may God praise him, was asked:

“O Messenger of God!  Who from amongst mankind warrants the best companionship from me?  ‘The Prophet replied: ‘Your mother.’  The man asked: ‘Then who?’  The Prophet said: ‘Your mother.’  The man asked: ‘Then who?’  The Prophet repeated: ‘Your mother.’  Again, the man asked: ‘Then who?’  The Prophet finally said: ‘(Then) your father.” (Saheeh Al-Bukhari, Saheeh Muslim)

While the mother is given precedence over and above the father in kindness and good treatment, Islam, like Christianity, teaches that God designated man to be the natural head of the household.

“And they (women) have lights (over their husbands) similar (to the rights of their husbands) over them­ according to what is equitable.  But men have a degree (of responsibility) over them.” (Quran 2:228)

In Islam, man’s authority is in proportion to his socio-economic responsibilities,[2]  responsibilities which reflect the psychological and physiological differences with which God created the sexes.

“And the male is not like the female.” (Quran 3:36)[3]

Marriage is the means by which both sexes can fulfill their different but complementary and mutually beneficial roles.

Footnotes:
[1] Islam teaches that God is not a man, but the Creator of man (and woman); and He created both sexes for one noble purpose: “I have not created jinn (spirits) and humans except that they may worship and serve Me (alone).” (Quran 51:56)

[2] Hence, the Muslim man is granted a greater share of inheritance than the woman. He is legally bound to provide for and maintain all the females of the household from his personal wealth while the woman’s wealth is hers alone to spend, invest or save as she pleases.

[3] Dr. Alexis Carrel, the French Noble Laureate, reinforces this point when he writes: ‘The difference existing between man and woman do not come from the particular form of the sexual organs, the presence of the uterus, from gestation or from the mode of education. They are of a more fundamental impregnation of the entire organism ... Ignorance of these fundamental facts has led promoters of feminism to believe that both sexes should have the same powers and the same responsibilities. In reality, woman differs profoundly from man. Every one of the cells of her body bears the mark of her sex. The same is true of her organs and, above all, of her nervous system. Physiological laws ... cannot be replaced by human wishes. We are obliged to accept them just as they are. Women should develop their aptitudes in accordance with their own nature, without trying to imitate males.’ (Carrel, Man and the Unknown, 1949:91)

The Veil Unveiled

The True Status of Women in Islam

“And among His signs is that He created for you mates from among yourselves; that you may dwell with them in serenity and tranquility.  And He has put love and compassion between your hearts.  Truly in that are signs for those who reflect.” (Quran 30:21)

‘Islam’s appeal, wherever it has triumphed, has been in its simplicity.  It requires submission to some basic, straightforward rules which are easily kept, and in return it offers that most wonderful and rare commodity, peace of mind ... its discipline, safety and certainties have an appeal for girls lost in the churning seas of permissiveness, whose own families have been weakened by the crumbling of the two-parent family, the absence of fathers and the impermanence of husbands, if there are husbands in the first place rather than boyfriends and “baby-fathers”.  And in most societies it is the women who sustain religions in the home and among children.’ (Peter Hitchens, Will Britain Convert to Islam?  Mail on Sunday, 2/11/03)

“They (your wives, O men) are a garment for you and you (men) are a garment for them.” (Quran 2:187)

Sex itself is not taboo in Islam.  On the contrary, lawful sexual relations are regarded as deeds of charity!  Renowned scholar and former nun, Karen Armstrong, writes:

‘Mohammed certainly did not think that women were sexually disgusting.  When his wife had her period he used to make a point of reclining in her lap, of taking his prayer mat from her hand, saying for the benefit of his disciples, “Your menstruation is not in your hand.”  He would drink from the same cup, saying, “Your menstruation is not on your lips” ... The harsh sexual punishments meted out to sexual offenders in some Islamic countries is because sexuality is valued and the ideal has been debased, not, as in the past in the West, because sexuality is abhorrent.’ (The Gospel According to Woman, 1986:2)

The Church’s traditional justification for man’s authority is one it inherited from Judaism: the inherent evil of woman!  According to the bible, Satan seduced Eve to disobey God by eating from a forbidden tree and Eve, in turn, seduced Adam to eat with her.  When God rebuked Adam for his disobedience, Adam blamed Eve, and so God condemned her:

“I (God) will greatly increase your pains in childbearing; with pain you will bear children.  Your desire will be for your husband and he will rule over you.” (Genesis 3:16)

It was this image of Eve as a deceiving temptress that left a negative legacy for women throughout both Judaism and Christendom.  Paul, himself a once vehemently anti-Christian Jew, wrote in the bible: ‘A woman should learn in quietness and full submission.  I don’t permit a woman to teach or to have authority over a man; she must be silent.  For Adam was formed first, then Eve.  And Adam wasn’t the one deceived; it was the woman who was deceived and became a sinner, but women shall be saved through childbearing.’ (I Tim. 2:11-5)[1]

Again, the Islamic conception of woman is radically different.  The Quran clarifies that Satan was the only deceiver in the story of the Garden, while Adam and Eve receive equal blame for their disobedience.  There is not the slightest hint that Eve was the first to eat the forbidden fruit or that she tempted Adam to do so.  Both Adam and Eve committed a sin, asked God for His Forgiveness, and He duly bestowed it:

“They said: ‘Our Lord!  We have wronged our own souls and if You forgive us not and do not bestow upon us Your Mercy, we shall certainly be lost.” (Quran 7:22-3)

Linguistically, the Quranic terms for ‘womb’ and ‘mercy’ are synonymous.  This is because, rather than God’s punishment, childbirth in Islam is seen as one of His countless blessings.  Besides, the notion that God condemns the innocent is quite blasphemous!  And, while Christianity holds every newborn baby to be a sinner - the fruits of its mother’s punishment, Islam teaches that all children are born innocent and sinless upon the fitra: a natural monotheistic and righteous disposition.  Hence, one who embraces Islam is said to revert back to their natural religion.  It is only the child’s immoral upbringing that converts it into a rebellious sinner.

“Whosoever works evil will not be requited except with its like; and whosoever works righteousness, whether male or female, and is a true Believer, such will enter Paradise, wherein they will have provision without limit.” (Quran 40:40)

Paul’s words, earlier, also show how Eve’s sin was used to justify limiting women’s educational aspirations.  In Islam, however, women are equal to men in the pursuit of knowledge.  The Prophet said:

“The seeking of knowledge is compulsory upon every (male or female) Muslim.” (Ibn Maja)

Furthermore, the most honored position one can reach in Muslim society is that of a scholar [Islam has no Priesthood].  The Prophet’s wife, Aa’isha, from whom leading Companions acquired knowledge, is but one example of learned women who continue to greatly influence Islamic society.  As were several female teachers of the celebrated sage, warrior and master of the Islamic sciences, Ibn Taymiyya (d. 1328).

“Are those who know equal to those who know not?  It is only those with understanding who will remember.” (Quran 39:9)

Footnotes:
[1] The Church’s founding fathers, men who formulated Christian belief and canonized the Bible, supported this view: ‘Don’t you know that you are each an Eve?’ God’s sentence on this sex of yours lives in this age: the guilt must of necessity live too. You are the Devil’s gateway: you are the unsealer of the forbidden tree: you are the first deserter of the divine law: you are she who persuaded him whom the devil wasn’t valiant enough to attack. You destroyed so easily God’s image, man. (St. Tertullian)

“Woman is a daughter of falsehood, a sentinel of Hell, the enemy of peace; through her Adam lost paradise.” (St. John Damascene)

‘God created Adam Lord of all living creatures, but Eve spoiled it all. Women should remain at home, sit still, keep house and bear children. And if they (women) grow tired or, even, die (from giving birth), it does not matter. Let her die from in childbirth; that’s why they are there.’ (Martin Luther).

The Veil Unveiled

The True Status of Women in Islam

Many of the resurgent pre-Islamic cultural practices that have tragically come to be associated with Islam, such as forced marriages, female genital mutilation, bridal (as opposed to groom-paid) dowries, honor killings and the criminalization of rape victims, only resurfaced following the disruption caused by colonialism and the resulting disconnect between the common Muslims and their sources of knowledge.  It is always the learned scholars of Islam, men and women, who are the first victims of any imperialist purge.  Nevertheless, in light of the Quran and Sunnah, the veil of misinformation cloaking the true status of women in Islam is easily removed.  Moreover, Islam continues to grow faster than any other way of life with women, accounting for some 75% of all European and American reverts - ironic, given the widespread Western prejudice that ‘Islam oppresses women!

‘Westerners despairing of their own society - rising in crime, family breakdown, drugs and alcoholism - have come to admire the discipline and security of Islam.  Many converts are former Christians, disillusioned by the uncertainty of the church and unhappy with the concept of the Trinity and the deification of Jesus.’ (Lucy Berrington, “Why British women are turning to Islam”, Times, 9/11/93)

These women have acknowledged the same truth that led the Christian Negus of Abyssinia to embrace Islam following a speech in which the Companions informed him: ‘God’s Messenger forbade us to speak evil of women.’ (Ibn Hisham)

“Verily, those who slander chaste women; innocent unsuspecting believing women: they are cursed in this world and the next.  And for them will be a great torment.” (Quran 24:23)

Today, many nuns and devout women of the Orthodox, Catholic, Near Eastern and African churches still wear the Christian veil.  The Muslim woman too wears her hijab, declaring her faith in humility and servitude before God.  Only those given divine sanction - her immediate family and other believing women - may view her bodily beauty.  In effect, she is saying: ‘Judge me for my faith, not my body - I give you no other choice.’  When faithfully implemented, as it was by its earliest adherents, Islam offers women the freedom, dignity, justice and protection that have long remained out of their reach.  Mankind inherited from the Prophet a great Islamic tradition when he said:

‘The best of you (men) are those who best treat their women.’

While Christian women inherited a tradition of misogyny from both Jewish rabbinism and Greek thought.  It was Western woman’s reaction to this poor status afforded to her and to her ‘sexploitation’ that led to the rise of the feminist movement.

“The believing men and women are protectors of one another.  They enjoin the good and forbid the evil; they establish prayer and give alms (to the needy); and they obey God and His Messenger.  These, God will have mercy on them.  Lo!  God is Mighty, Wise.” (Quran 9:71)

Islam granted women contractual rights, conjugal rights, the right to inherit, to initiate divorce, to independently own and control wealth and property, to set up and run businesses, to earn and receive equal pay, to retain their maiden names, etc., over 1400 years ago while the democratic West granted similar rights only in the last 50 years of the 20th century!  In fact, besides casual abortion, much of what feminists still fight for had already been sanctioned by Islam.  Not to mention that Western-style emancipation – essentially women copying men – ­has not only imposed impossible demands on the weaker sex, but has also left womanhood without any intrinsic value.  As for the veiled Muslim celebrating her womanhood, she is but a reflection of chastity, humility and dignity, a mirror of her devotion to and belief in God - factors which liberate, not subjugate - and for this she can expect a great reward.

“For Muslim men and women, for believing men and women, for devout men and women, for truthful men and women, for patient men and women, for humble men and women, for charitable men and women, for fasting men and women, for men and women who guard their chastity, and for men and women who engage much in God’s praise: for them has God prepared forgiveness and a great reward.” (Quran 33:35)

Nahh... Those who told you that must have made a joke, or did not know what they was saying.

You can get a reprinted (english) version here: Noble Qur'an, The (9 Vols)

What Does Islam Say about Terrorism?

Islam, a religion of mercy, does not permit terrorism.  In the Quran, God has said:

“God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes.  God loves just dealers.” (Quran 60:8)

The Prophet Muhammad, may God praise him, used to prohibit soldiers from killing women and children, and he would advise them: {...Do not betray, do not be excessive, do not kill a newborn child.}  And he also said: {Whoever has killed a person having a treaty with the Muslims shall not smell the fragrance of Paradise, though its fragrance is found for a span of forty years.}

Also, the Prophet Muhammad has forbidden punishment with fire.

He once listed murder as the second of the major sins, and he even warned that on the Day of Judgment, {The first cases to be adjudicated between people on the Day of Judgment will be those of bloodshed.}

Muslims are even encouraged to be kind to animals and are forbidden to hurt them.  Once the Prophet Muhammad said: {A woman was punished because she imprisoned a cat until it died.  On account of this, she was doomed to Hell. While she imprisoned it, she did not give the cat food or drink, nor did she free it to eat the insects of the earth.}

He also said that a man gave a very thirsty dog a drink, so God forgave his sins for this action.  The Prophet, may God praise him, was asked, “Messenger of God, are we rewarded for kindness towards animals?”  He said: {There is a reward for kindness to every living animal or human.}

Additionally, while taking the life of an animal for food, Muslims are commanded to do so in a manner that causes the least amount of fright and suffering possible.  The Prophet Muhammad said: {When you slaughter an animal, do so in the best way.  One should sharpen his knife to reduce the suffering of the animal.}

In light of these and other Islamic texts, the act of inciting terror in the hearts of defenseless civilians, the wholesale destruction of buildings and properties, the bombing and maiming of innocent men, women, and children are all forbidden and detestable acts according to Islam and the Muslims.  Muslims follow a religion of peace, mercy, and forgiveness, and the vast majority have nothing to do with the violent events some have associated with Muslims.  If an individual Muslim were to commit an act of terrorism, this person would be guilty of violating the laws of Islam.