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

We read in the Qur’an:

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

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

We are given four directions:

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

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

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

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

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

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

God-Consciousness

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

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

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

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

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

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

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

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

Social Responsibility

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

Parents

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

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

Other Relatives

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

Neighbors

The Prophet (PBUH) has said:

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

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

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

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

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

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

The Qur’an very clearly states:

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

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

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

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

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

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

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

Human Rights in an Islamic State

1. The Security of Life and Property

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

2. The Protection of Honor

The Qur’an states:

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

3. Sanctity and Security of Private Life

The Qur’an has laid down the injunctions:

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

4. The Security of Personal Freedom

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

5. The Right to Protest Against Tyranny

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

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

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

6. Freedom of Expression

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

7. Freedom of Association

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

8: Freedom of Conscience and Conviction

Islam has laid down the injunction:

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

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

9. Protection of Religious Sentiments

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

10. Protection from Arbitrary Imprisonment

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

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

11. The Right to Basic Necessities of Life

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

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

12. Equality Before the Law

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

13. Accountability of Rulers to the Law

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

14. The Right to Participate in the Affairs of State

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

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

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

A historical view of polygamy and Islam’s position

by Mary Ali

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

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

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

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

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

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

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

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

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

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

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

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

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

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

While the provision for polygamy makes the social system flexible enough to deal with all kinds of conditions, it is not necessarily recommended or preferred by Islam.

Taking the example of the Prophet Muhammad(S) is instructive. He was married to one woman, Khadijah, for twenty-five years. It was only after her death when he had reached the age of fifty that he entered into other marriages to promote friendships, create alliances or to be an example of some lesson to the community; also to show the Muslims how to treat their spouses under different conditions of life.

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

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

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

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

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

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

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

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

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

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

by M. Amir Ali, Ph.D.

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

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

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

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

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

1. Recognizing the Creator and loving Him most

It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize.

The Qur’an addresses those who claim to be believers:

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

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

2. Resisting pressure of parents, peers and society

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

We read in the Qur’an:

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

3. Staying on the straight path steadfastly

Allah says in the Qur’an:

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

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

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

Allah says in the Qur’an:

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

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

Allah tests the believers in their faith and their steadfastness:

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

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

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

4. Striving for righteous deeds

Allah declares in the Qur’an:

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

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

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

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

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

Yet another man asked the Messenger of Allah:

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

The Messenger of Allah, Muhammad(S) said:

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

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

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

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

Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam.

We read in the Qur’an:

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

6. Defending Islam and the community

Allah declares in the Qur’an:

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

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

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

7. Helping allied people who may not be Muslim

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

8. Removing treacherous people from power

Allah orders the Muslims in the Qur’an:

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

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

9. Defending through preemptive strikes

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

Allah ordered Muslims in the Qur’an:

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

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

Allah declares in the Qur’an:

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

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

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

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

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

11. Freeing people from tyranny

Allah admonishes Muslims in the Qur’an:

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

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

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

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

What should Muslims do when they are victorious?

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

The Qur’an declares:

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

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

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

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

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

Did Islam spread by force, swords or guns?

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

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

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

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

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

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

REFERENCES

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

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

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

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

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

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

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

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

The freedom women gain from Islam

by Mary Ali and Anjum Ali

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

Human Rights

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

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

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

Civil Rights

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

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

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

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

Social Rights

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

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

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

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

Political Rights

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

Economic Rights

The Qur’an states:

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

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

The Qur’an an states:

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

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

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

The Qur’an states:

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

A woman inherits from her relatives.

The Qur’an states:

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

Rights of a Wife

The Qur’an states:

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

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

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

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

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

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

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

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

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

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

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

Duties of a Wife

With rights come responsibilities. Therefore, wives have certain obligations to their husbands.

The Qur’an states:

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

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

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

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

Conclusion

The Qur’an states:

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

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

Islamic celebrations and other events commemorated by Muslims

by M. Amir Ali, Ph.D.

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

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

Islamic calendar

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

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

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

Prescribed prayers (Salat) and the time table

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

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

Yawm Al-Jumu’ah

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

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

Ramadan, the month of fasting

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

Laylat Al-Qadr

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

I’tekaf

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

‘Eid Al-Fitr

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

‘Eid Al-Adha

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

Cultural celebrations

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

‘Eid Milad Al-Nabi or Mawlid Al-Nabi

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

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

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

Laylat Nisf Sha’ban or Shab-E-Barat

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

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

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

National celebrations and holidays

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

Jihad: one of the most misunderstood concepts in Islam

by M. Amir Ali, Ph.D.

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

Some of the Islamic Terms

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

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

1. Learn, teach, and practice Islam in all aspects of one’s life at all times to reach the highest and best education in order to benefit oneself, family and society.
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3. Be a messenger of Islam everywhere, in every behavior and action.
4.  
5. Fight evil, wrongdoing, and injustice with all one’s power by one’s hand (action), with one’s tongue (speech), or at least with one’s heart (prayer).
6.  
7. Respond to the call for Jihad with money, effort, wisdom and life; yet, never fight a Muslim brother, a Muslim country, or a non-Muslim society that respects its treaties and harbors no aggressive designs against Islam or Muslims.
8.  
9. Suicide under any pretext is not condoned as Jihad in Islam.
10.  
11. Converting people to Islam by force or coercion is never Jihad but a crime, punishable by law.
12.  
13. The promise of “70 or 72 virgins” is fiction written by some anti-Islam bigots.

The Levels of Jihad

1. A personal struggle within one’s self to submit to Allah, fight evil within one’s self, achieve higher moral and educational standards – Inner Jihad.
2.  
3. Jihad against evil, injustice and oppression within one’s self, family and society – Social Jihad.
4.  
5. Jihad against all that prevents Muslims from servitude to God (Allah), people from knowing Islam, defense of a Muslim society (country), retribution against tyranny, and/or when a Muslim is removed from their homeland by force – Physical Jihad or an armed struggle.
6.  

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

Does Jihad mean Holy War?

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

Who is authorized to call for Jihad as a war?

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

What Does Islam Say about Terrorism?

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

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

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

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

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

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

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

Some of the Prophet Muhammad’s Teachings (Sunnah)

1. He prohibited Muslim soldiers from killing women, children and the elderly, or cut a palm tree, and he advised them, “… do not betray, do not be excessive, do not kill a newborn child.”
2.  
3. “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.”
4.  
5. “The first cases to be adjudicated between people on the Day of Judgment will be those of bloodshed.” Killing is the second major sin in Islam.
6.  
7. “Truly your blood, your property, and your honor are inviolable.”
8.  
9. “There is a reward for kindness shown to every living animal or human.”
10.  

Islam and Human Rights

1. The Qur’an and Sunnah encourage Muslims to respect the life and property of all mankind.
2.  
3. In an Islamic State these rights are considered sacred, whether a person is Muslim or not.
4.  
5. Islam protects honor, forbids insulting others, and/or making fun of them.
6.  
7. Islam rejects certain individuals or nations being favored because of their wealth, power, and/or race.
8.  
9. All Muslims believe that Allah created all humans free and equal, only to be distinguished from each other on the basis of God-consciousness or piety and never on the basis of race, color or ethnicity.
10.  

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

Jihad in the Bible

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

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

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

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

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

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

Differential treatment

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

Criteria of guilt

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

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

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

Hazarat Ayesha (RA) narrates:

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

Another hadith states:

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

Following things should be borne in mind to avoid falsehood.

We should not tell a lie even in a joke.

The Prophet (SAWS) has said:

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

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

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

the Prophet, he said:

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

We should keep away from falsehood and deception in trade and financial
dealings with others.

Prophet (SAWS) said:

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

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

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

The importance of forgiveness in Islam

by M. Amir Ali, Ph.D.¹

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

The Concept of Forgiveness in Islam

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

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

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

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

To receive forgiveness from God there are three requirements:

(1) Recognizing the offense itself and its admission before God.

(2) Making a commitment not to repeat the offense.

(3) Asking for forgiveness from God.

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

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

(1) Recognizing the offense before those against whom offense was committed
and before God.

(2) Committing oneself not to repeat the offense.

(3) Doing whatever needs to be done to rectify the offense (within reason)
and asking pardon of the offended party.

(4) Asking God for forgiveness.

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

There are no particular words to say for asking forgiveness. However,
Muslims are taught many phrases and words to keep repeating daily asking
God’s forgiveness. For example:
(1) Astaghfiru-Allah⁵ meaning,
“I ask forgiveness from Allah.”

(2) Subhanaka-Allah humma wa bi hamdika wa ash-hadu al la Ilaha
illa Anta astaghfiruka wa atubu ilayk meaning “Glory be to
You, Allah, and with You Praise (thanks) and I bear witness that there
is no deity but You, I ask Your forgiveness and I return to You (in
obedience).

There are many other similar phrases.

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

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

“Islamic tradition”

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

The theological basis of forgiveness

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

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

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

Allah forgives:

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

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

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

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

Leadership must be forgiving:

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

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

General teachings of forgiveness:

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

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

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

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

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

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

Family situations:

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

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

Murder:

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

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

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

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

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

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

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

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

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

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

Haykal adds:

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

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

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

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

Forgiveness is important for two reasons:

1. Very importantly, for the after-life or the life hereafter. One
   forgives to seek forgiveness. Seeking forgiveness is a sign of humility
   and forgiving others is a sign of magnanimity.
2.  
3. Seeking forgiveness and forgiving others brings happiness in the
   worldly life – it’s a psychological thing. In addition, forgiving
   improves relations with people by bringing good reputation and respect.
4.  

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

Allah said in the Qur’an:

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

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

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

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

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

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

Muslims in the Qur’an:

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

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

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

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

1. Dr. M. Amir Ali is the Managing Director of
   the Institute of Islamic Information & Education, P.O. Box 410129,
   Chicago, Illinois 60641-0129, U.S.A. Email: light@iiie.net
   Webpage: www.iiie.net The Institute
   of Islamic Information & Education is dedicated to educating
   American people about Islam and Muslims thereby trying to removing
   ignorance and prejudices. Tel. (773) 777-7443, Fax. (773) 777-7199
2.  
3. Arabic-English Lexicon by Edward William Lane in 8 volumes,
   reprinted by Islamic Book Center, Lahore, Pakistan., 1982. Originally
   published by William and Norgate, London, England, 1863.
4.  
5. The Hans Wehr Dictionary of Modern Written Arabic edited
   by J.M. Cowan, Spoken Language Services, Inc., Ithaca, N.Y. 14850,
   Third Edition, 1976.
6.  
7. Allah, al-lah, is the name of Supreme Being in Arabic language;
   in English, the God or in Hebrew, Eloh or Elohim. Allah is the Creator,
   the Evolver, the Shaper of everything in the universe. Muslims have
   been taught that Allah has ninety-nine Beautiful Names or Attributes.
   In this article the names Allah and God have been used as synonyms.
8.  
9. In this article all Arabic words which are not used commonly in
   English have been italicized. Also, quotes from the Qur’an, Hadith
   and other Islamic books have been italicized.
10.  
11. In this article the Qur’an translation by Muhammad Asad, titled,
    The Message of the Qur’an, Dar Al-Andalus, Gibralter, 1980.
    Other Qur’an translations consulted were by Abdullah Yusuf Ali,
    titled, The Holy Qur’an, Text, Translation and Commentary,
    Amana Corporation, Brentwood, MD 20722, 1989; and Muhammad Marmaduke
    Pickthal, titled The Glorious Qur’an. Text and Explanatory Translation,
    various publishers.
12.  
13. This is the plural of authority; sometimes called royal or imperial.
    This is not plural of number.
14.  
15. Mishkat al-Masabih translated by Fazle Karim under the title,
    AL-HADIS, Vol. 1, #339, P548, The Book House, Lahore, Pakistan.
16.  
17. AL-HADIS, op.cit. #192w, p548
18.  
19. AL-HADIS, op.cit., #193w, p.548.
20.  
21. RIYADH-US-SALEHEEN by Imam Al-Nawawi, translated by S.M.
22. 
    Madni-Abbasi, Vol.1, #45, P.43, International Islamic Publishers
    (Pvt.) Ltd., Karachi, Pakistan, 1990.
23.  
24. RIYADH-US-SALEHEEN, op.cit., #646, p.359.
25.  
26. Muhammad Husayn Haykal in The Life of Muhammad, translated
    by Isma’il Ragi A. al-Faruqi, North American Trust Publications,
    1976, p.403. (Italics added)
27.  
28. Muhammad Husayn Haykal, op.cit., p. 408. (Italics added)
29.  
30. The town of Taif is on a plateau, some 3500 feet above sea level
    and is well known for its riches, beauty and moderate climate. Taif
    is located fifty-four miles east of Makkah.
31.  
32. Safi-ur-Rahman Al-Mubarakpuri in Ar-Raheeq Al-Makhtum (The
    Sealed Nectar), translated and published by Dar-us-Salam Publications,
    Houston, TX 77043, 1996, pp. 411-416

Abortion

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

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

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

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

by M. Amir Ali, Ph.D.

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

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

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

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

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

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

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

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

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

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

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

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

Definitions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Friendship or protection?

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

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

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

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

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

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

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

The Toilet Paper of the West.

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

Conclusion. 

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

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

June 22, 2004

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

by M. Amir Ali, Ph.D.

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

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

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

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

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

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

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

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

One verse translation is given below:

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

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

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

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

Definitions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The translation is given below:

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

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

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

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

The translation is given below:

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

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

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

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

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

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

Order came in the following words in translation:

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

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

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

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

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

Friendship or protection?

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

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

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

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

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

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

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

The Toilet Paper of the West.

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

Conclusion. 

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

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

June 22, 2004

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

by Dr. Maher Hathout

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

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

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

by Jerry Useem – Fortune

June 10, 2002

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Extracted 09/18/02 from Fortune