Q & A
Q & A
To navigate, please click on any of the questions below, you will then be taken to the corresponding answer.
Islam in Brief
"Islām" is an Arabic word which means peaceful, willing submission – submission to the code of conduct ordained by God . So Islam is a religion, but it is also a complete way of life based upon a voluntary relationship between an individual and his Creator. It is the way of life ordained by God which was taught by each of His prophets and messengers, Noah, Abraham, Moses, Jesus and Muhammad (peace be upon them). What distinguishes Islam from other religions is that it refuses to accept any form of creation, whatsoever, as a deity worthy of worship. Instead, it emphasizes the exclusive worship of the one God who created the entire universe and to whom all creation will eventually return.
Monotheism is the foundation of Islam and its most important concept which cannot be compromised in any way. Not only is God acknowledged as the sole creator and sustainer of everything in existence, but Islam declares that He is the only true deity and He alone is worthy to be worshipped. Further, it recognizes that the attributes of God are nothing like those of His creation and cannot be compared to it; He is absolute, perfect and unique. By following God's guidance as revealed in the Quran, an individual can obtain meaning and purpose in this live and eternal paradise in the hereafter. [‘Permission from ‘Saheeh International’]
Monotheism is the foundation of Islam and its most important concept which cannot be compromised in any way. Not only is God acknowledged as the sole creator and sustainer of everything in existence, but Islam declares that He is the only true deity and He alone is worthy to be worshipped. Further, it recognizes that the attributes of God are nothing like those of His creation and cannot be compared to it; He is absolute, perfect and unique. By following God's guidance as revealed in the Quran, an individual can obtain meaning and purpose in this live and eternal paradise in the hereafter. [‘Permission from ‘Saheeh International’]
Human Rights in Islam
Islam has laid down universal and fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. These basic rights are associated with Islamic faith and belief because they are divinely ordained. Thus, human rights in Islam are religious obligations, meaning that it is obligatory for every Muslim to protect them and restore them if they are violated.
Islam declares all people equal in terms of human values, and all individuals are equal before the Islamic code of law. Its judgments and legal penalties are applicable to all races and classes of people without any distinction, and without any person, group or nation acquiring immunity or privilege. Every human being is entitled to his integrity, honor and reputation during his life and after his death.
Islam condemns the abuse of power, position and authority and commands people to assist an oppressed person even with the use of force when necessary. Every individual in an Islamic society, regardless of his faith or religious affiliation, position or social status, has certain immutable rights, which include:
• The right to be consulted on issues that concern their economic and social affairs
• The right to be considered innocent unless proven guilty
• The right to seek judgment against oppressors and to have an equal hearing before the judge
It is an unfortunate reality of our time, however, that the governments of many so-called "Muslim" countries do not apply these principles but rather suppress public opinion and violate human rights. However, such tyranny is in no way representative of Islamic teachings. In fact, the Prophet of Islam warned, "The most ruthless in punishing people in this world will be the most ruthlessly punished of people by God on the Day of Resurrection." [Narrated by Ahmad – saheeh] And the Qur’an clearly commands:
"O you who have believed, stand up firmly for God and witness with justice, and do not let hatred of a people prevent you from being just. Be just; that is nearer to righteousness." [ 5:8]
No one may be arrested, exiled, punished or his freedom restricted without adequate legal action. No one may be subjected to physical or psychological torment, medical experimentation, or any other humiliating treatment. And it is not permitted to empower executive authority to issue exceptional laws.
These human rights are comprehensive and applicable to every person under Islamic jurisdiction, regardless of his race, religion, nationality or social status. They cannot be altered at any time or under any circumstance. Violation of these rights is a violation against the divine decree and necessitates punishment in the Hereafter in addition to that of this world, unless the offender repents and reforms.
If such human rights had never been enforced at some time in human history, they would have remained no more than theoretical ideals in people's minds. But Prophet Muhammad founded a civilization in which they were fully implemented, serving as an outstanding example for all future generations of mankind.
A Muslim believer is obligated to oppose injustice and oppression no matter who the victim happens to be. When seeing another human being in distress or critical need of assistance, it is his duty to help that person; otherwise, he is accountable for whatever increase in suffering was caused by his neglect. Even during war it is not permissible to harm women, children, the elderly, the sick or the wounded. The hungry person must be fed, the naked clothed, and the wounded or diseased treated medically, irrespective of who they are.
Under Islam the lives and properties of all citizens are inviolable, whether they are Muslims or not. The right of security and protection to a person and his family is the most basic of all rights. It is unlawful in a Muslim society for any of its citizens to be harassed or threatened by words, acts or weapons of any type. For the protection of human life in particular, Islam has required severe punishments for criminals who murder, injure and harm others.
One of the fundamental rights established by the sacred texts is that no one can be compelled to accept Islam. It is the duty of Muslims to establish the proofs of Islam to people so that truth can be distinguished from falsehood. After that, whoever wishes to accept Islam may do so, and whoever wishes to continue in unbelief may do so.
Islam declares all people equal in terms of human values, and all individuals are equal before the Islamic code of law. Its judgments and legal penalties are applicable to all races and classes of people without any distinction, and without any person, group or nation acquiring immunity or privilege. Every human being is entitled to his integrity, honor and reputation during his life and after his death.
Islam condemns the abuse of power, position and authority and commands people to assist an oppressed person even with the use of force when necessary. Every individual in an Islamic society, regardless of his faith or religious affiliation, position or social status, has certain immutable rights, which include:
• The right to be consulted on issues that concern their economic and social affairs
• The right to be considered innocent unless proven guilty
• The right to seek judgment against oppressors and to have an equal hearing before the judge
It is an unfortunate reality of our time, however, that the governments of many so-called "Muslim" countries do not apply these principles but rather suppress public opinion and violate human rights. However, such tyranny is in no way representative of Islamic teachings. In fact, the Prophet of Islam warned, "The most ruthless in punishing people in this world will be the most ruthlessly punished of people by God on the Day of Resurrection." [Narrated by Ahmad – saheeh] And the Qur’an clearly commands:
"O you who have believed, stand up firmly for God and witness with justice, and do not let hatred of a people prevent you from being just. Be just; that is nearer to righteousness." [ 5:8]
No one may be arrested, exiled, punished or his freedom restricted without adequate legal action. No one may be subjected to physical or psychological torment, medical experimentation, or any other humiliating treatment. And it is not permitted to empower executive authority to issue exceptional laws.
These human rights are comprehensive and applicable to every person under Islamic jurisdiction, regardless of his race, religion, nationality or social status. They cannot be altered at any time or under any circumstance. Violation of these rights is a violation against the divine decree and necessitates punishment in the Hereafter in addition to that of this world, unless the offender repents and reforms.
If such human rights had never been enforced at some time in human history, they would have remained no more than theoretical ideals in people's minds. But Prophet Muhammad founded a civilization in which they were fully implemented, serving as an outstanding example for all future generations of mankind.
A Muslim believer is obligated to oppose injustice and oppression no matter who the victim happens to be. When seeing another human being in distress or critical need of assistance, it is his duty to help that person; otherwise, he is accountable for whatever increase in suffering was caused by his neglect. Even during war it is not permissible to harm women, children, the elderly, the sick or the wounded. The hungry person must be fed, the naked clothed, and the wounded or diseased treated medically, irrespective of who they are.
Under Islam the lives and properties of all citizens are inviolable, whether they are Muslims or not. The right of security and protection to a person and his family is the most basic of all rights. It is unlawful in a Muslim society for any of its citizens to be harassed or threatened by words, acts or weapons of any type. For the protection of human life in particular, Islam has required severe punishments for criminals who murder, injure and harm others.
One of the fundamental rights established by the sacred texts is that no one can be compelled to accept Islam. It is the duty of Muslims to establish the proofs of Islam to people so that truth can be distinguished from falsehood. After that, whoever wishes to accept Islam may do so, and whoever wishes to continue in unbelief may do so.
Are men and women considered equal?
When replying to this question, we must first define what is meant by "equal" and identify the aspect which worries us in terms of gender equality. Islam regards women as spiritual and intellectual equals of men. For a Muslim the important issue is who can become closest to God and earn the greatest reward. The Qur’an answers:
"Whoever does deeds of righteousness, whether male or female, while being a believer – those will enter Paradise, and not the least injustice will be done to them."[4:124]
"For Muslim men and women, for believing men and women, for devout men and women, for truthful men and women, for patient men and women, for humble men and women, for charitable men and women, for fasting men and women, for chaste men and women, and for men and women who remember God often – for them has Allah prepared forgiveness and great reward."[33:35]
There is no difference between men and women as far as their relationship to God is concerned. Both are equal before God, and they are both accountable before Him. Women, like men, are commanded to worship God, and both are promised the same rewards and punishments according to their intention and conduct.
Economically, every man and woman is an independent legal entity. Both men and women have the right to own property, engage in business, and inherit from others. Both have the equal right to receive an education and enter into gainful employment. Seeking knowledge is an obligation upon every Muslim, and to prevent women from getting an education is contrary to the teachings of Islam.
However, one fact mentioned in the Qur’an and now recognized is that all things are created in pairs. Had there been a similar function for all, the creation of two counterparts would not have been necessary. To ignore inherent physical and psychological differences is surely unrealistic, but there is no reason to assume that one sex is superior to the other. The creation of male and female means a natural division of function, meaning distinct roles for each, which are both complementary and collaborative.
Thus, absolute equality between men and women in all matters is neither possible nor reasonable. But this does not mean bias in favor of men to the detriment of women. While some rulings may be seen to favor men, many others favor women. However, most Islamic rulings apply to men and women equally, and both are bound by their obligations towards one another. The main distinction between the two sexes is in the physical realm, based on the equitable principle of fair division of labor. Islam allots the more strenuous work to the man and makes him responsible for the maintenance of the family. It allots the work of managing the home and the upbringing and training of children to the woman, work which has the greatest importance in the task of building a healthy and prosperous society.
It is also true that sound administration within any organization requires a unified policy under a just executive. For this reason Islam expects the husband, as head of the household, to consult with his family and then have the final say in decisions concerning it. This degree of authority in no way means that the Creator prefers men over women but is simply the logical way of apportioning responsibilities in a household. Men and women are two equally important component parts of humanity, and the rights and responsibilities of both sexes in Islam are equitable and balanced in their totality. Although their obligations might differ in certain areas of life in accordance with basic physical and psychological differences, each one is equally accountable for his or her particular responsibilities.
Head Covers (Hijab)
The Islamic veil or "hijab" refers to the loose-fitting, opaque outer garments with which a Muslim woman covers her head and body. Muslim women cover themselves with such garments before all men apart from their closest relatives. They do not do so to please their fathers, brothers or husbands, but only because God has ordained it. In reality, Islam did not introduce modest dress but merely endorsed it as part of God's religion. Yet, dress is only one aspect of a total concept. "Hijab" is not merely a concealing garment but includes proper behavior, manners, speech and appearance in public.
In order to accept any law or instruction, a person needs either to be convinced of the benefit behind it or to trust in the wisdom of the one who prescribed it. Muslims believe that the wisdom of God is absolute and perfect and that He knows the nature and best interests of His creations (mankind included) better than they do themselves; thus, a believer willingly obeys God's directives as much as he or she is able.
To some, the matter of women's dress might seem trivial. Islam, however, assigns to it moral, social and legal dimensions. When women observe the proper Islamic dress, they protect their own honor and reputation and contribute greatly towards peace and order in society.
Modesty is a virtue which Islam demands of both men and women, not only for the protection of women but to maintain the spiritual uprightness of men. In view of the sexual anarchy that prevails in many parts of the world, the need for modest dress and behavior in both men and women is obvious. However, on account of differences between males and females in nature and temperament, a greater amount of privacy is required for women than for men, and this relates, among other things, to their manner of dress.
Islam has no fixed standard as to the style of dress or type of clothing that must be worn. However, it must be wide and thick enough as not to reveal the contours of the figure. Muslim women are responsible for making their homes attractive and comfortable, and Islam encourages a woman to beautify herself for her husband and immediate family members rather than publicly exhibiting her physical charms and worldly possessions.
Muslim women who cover themselves do not find it impractical or interfering with their activities in the various fields of life. It is often forgotten that the modern Western style of dress is a recent phenomenon. Looking at the clothing of women as recently as seventy years ago, we see that it is similar to the dress prescribed by Islam. Those hard-working, active Western women were not at all inhibited by their long, full dresses and head coverings.
The covering of women's bodies is not a logical basis on which to claim that women are subservient to men. It would be far more appropriate to charge a society with exploitation of females when it tolerates pornography rather than when it encourages modesty. It is ironic that uncontested freedom is granted to those who choose to publicly expose much of their bodies, while severe censure is launched against women who consider that modest covering is a religious obligation that cannot be disregarded.
Islam teaches that women are to be evaluated for their intelligence, opinions, skills, deeds and inner qualities rather than physical appearance. A Muslim woman who covers her body is making a statement about herself and her identity; she has dignity, respectability, self-esteem and is proud of her Islam. Whoever sees her will know that she is not available to men or interested in advances, that she has an upright moral character, and that she will not permit sexuality to enter into any of her necessary interactions with the opposite sex. Women often see their Islamic dress as empowering because they are taken seriously and respected rather than being viewed as sex objects – they are judged only by their character and conduct.
Islam Versus Terrorism
Terrorism is when innocent people are specifically targeted to instill fear in a population. It is categorically prohibited in Islam. The present era of our history has been blemished by indiscriminate violence in almost every society. The loss of innocent life has become extremely commonplace. Unfortunately, due to the actions of some ignorant Muslims as well as biased reporting in the media, the religion of Islam has come to be associated with terrorism. However, the appropriate question to be asked is: "Do Islamic teachings promote terrorism?"
As a matter of fact, Islam and terrorism are precise opposites; the very name, Islam, denotes peace and submission. The fundamentals of Islam direct its followers to maintain and promote peace throughout the world. Islam is a faith of moderation; thus a righteous and God-fearing Muslim can neither be a fanatic nor an extremist. There is no connection whatsoever between Islam and the violence practiced by terrorist groups in different parts of the world. In no way does it condone hijackings, hostage taking, and the torture and killing of innocent people in order to achieve particular goals.
The Islamic basis for national and international relations is peace rather than war. Prominent Muslims, Islamic organizations, and Islamic scholars have repeatedly denounced terrorist attacks and terrorism in general. Islam emphatically prohibits and disassociates itself from the violent acts that have been carried out by some of its members in the name of religion.
All religions and ideologies have some misguided followers, and it is surely unfair to judge any one of them by the behavior of such people. Accordingly, Islam should not be judged by the acts of misguided Muslims or even by the obvious corruption that permeates many Muslim countries. For in fact, what Islam teaches is one thing and what these so-called Muslims practice is something else. The only way to know the truth about Islam is to study its teachings, for they are the standard by which the actions of Muslims can be assessed as being right or wrong.
Islam emphasizes the sanctity of life in general, and particularly, human life. And the Qur’an prohibits murder in clear terms:
"And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right." [6:151]
"Whoever kills a soul unless for a soul[i.e., in legal retribution for murder] or for corruption [done] in the land[ i.e., that requiring the death penalty] – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely." [5:32]
Such is the value of a single human life that God equates the unjust taking of one life with killing all of humanity. Only a proper and competent court can decide whether an individual has forfeited his right to life by commission of a major crime. Individual Muslims can never take decisions about who should be killed or punished. Conviction and punishment may not be implemented except by a qualified judge under lawful authority.
Terrorism involves the indiscriminate use of force to achieve certain objectives, and in reality it manifests itself in various forms. The head of state who orders the bombing of entire cities, the councils that kill millions of civilians by imposition of sanctions, and the wealthy nations that would rather destroy their surplus food than make it available to those afflicted by famine are rarely punished for crimes against humanity.
Although it is recognized that Islamic history was not always filled with virtue, one should justly compare the number of civilians killed by Muslims to the number killed by communists and the Western nations who ignited two world wars within half a century, deployed the atomic bomb against a civilian population, are currently supporting the brutal Israeli military occupation of Palestine against its civilians, and have brought about the destruction of Iraq while thoroughly terrorizing its citizens.
While Islam seeks to promote peace, it also directs its followers to oppose oppression. Both these objectives may on occasion require the use of force. It is precisely for this reason that police use force against criminals and anti-social elements to maintain law and order in society. So Islam does allow taking up arms under particular circumstances. Any civilization that did not could never survive. However, it prohibits the slightest injustice, even toward those who oppose the religion. The Qur’an orders:
"And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness." [5:8]
Enmity toward any people or nation should not provoke Muslims to commit aggression against them or disregard their rights. As for the spread of Islam, this is supposed to take place peacefully by disseminating the message through the written and spoken word.
As a matter of fact, Islam and terrorism are precise opposites; the very name, Islam, denotes peace and submission. The fundamentals of Islam direct its followers to maintain and promote peace throughout the world. Islam is a faith of moderation; thus a righteous and God-fearing Muslim can neither be a fanatic nor an extremist. There is no connection whatsoever between Islam and the violence practiced by terrorist groups in different parts of the world. In no way does it condone hijackings, hostage taking, and the torture and killing of innocent people in order to achieve particular goals.
The Islamic basis for national and international relations is peace rather than war. Prominent Muslims, Islamic organizations, and Islamic scholars have repeatedly denounced terrorist attacks and terrorism in general. Islam emphatically prohibits and disassociates itself from the violent acts that have been carried out by some of its members in the name of religion.
All religions and ideologies have some misguided followers, and it is surely unfair to judge any one of them by the behavior of such people. Accordingly, Islam should not be judged by the acts of misguided Muslims or even by the obvious corruption that permeates many Muslim countries. For in fact, what Islam teaches is one thing and what these so-called Muslims practice is something else. The only way to know the truth about Islam is to study its teachings, for they are the standard by which the actions of Muslims can be assessed as being right or wrong.
Islam emphasizes the sanctity of life in general, and particularly, human life. And the Qur’an prohibits murder in clear terms:
"And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right." [6:151]
"Whoever kills a soul unless for a soul[i.e., in legal retribution for murder] or for corruption [done] in the land[ i.e., that requiring the death penalty] – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely." [5:32]
Such is the value of a single human life that God equates the unjust taking of one life with killing all of humanity. Only a proper and competent court can decide whether an individual has forfeited his right to life by commission of a major crime. Individual Muslims can never take decisions about who should be killed or punished. Conviction and punishment may not be implemented except by a qualified judge under lawful authority.
Terrorism involves the indiscriminate use of force to achieve certain objectives, and in reality it manifests itself in various forms. The head of state who orders the bombing of entire cities, the councils that kill millions of civilians by imposition of sanctions, and the wealthy nations that would rather destroy their surplus food than make it available to those afflicted by famine are rarely punished for crimes against humanity.
Although it is recognized that Islamic history was not always filled with virtue, one should justly compare the number of civilians killed by Muslims to the number killed by communists and the Western nations who ignited two world wars within half a century, deployed the atomic bomb against a civilian population, are currently supporting the brutal Israeli military occupation of Palestine against its civilians, and have brought about the destruction of Iraq while thoroughly terrorizing its citizens.
While Islam seeks to promote peace, it also directs its followers to oppose oppression. Both these objectives may on occasion require the use of force. It is precisely for this reason that police use force against criminals and anti-social elements to maintain law and order in society. So Islam does allow taking up arms under particular circumstances. Any civilization that did not could never survive. However, it prohibits the slightest injustice, even toward those who oppose the religion. The Qur’an orders:
"And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness." [5:8]
Enmity toward any people or nation should not provoke Muslims to commit aggression against them or disregard their rights. As for the spread of Islam, this is supposed to take place peacefully by disseminating the message through the written and spoken word.
What is the meaning of jihad?
"Jihad" is a term often misunderstood and associated with violent radical militants. This Arabic word is frequently mistranslated as "holy war," although there is no such thing in Islam. Holy war is something undertaken to forcibly subject others to certain religious doctrines. As we have seen, this is expressly forbidden in Islam.
The Arabic word "jihad" actually means a struggle or striving, and applies to any great effort on the personal as well as the social level. It is striving to do good and remove injustice and evil from oneself and from society. This exertion of effort can be spiritual, social, economic or political. For example, one of the highest levels of jihad is to stand before a tyrant and speak a word of truth. Restraining the self from wrongdoing is also a form of jihad. It is a broad Islamic concept that includes opposing evil inclinations within the self, opposing injustice by peaceful means, the exertion of effort to improve the quality of life in society, as well as the striving by military forces on a battlefield in defense of the community or of peoples oppressed. Jihad is not synonymous with war, as that is only one possible aspect of the term, and it certainly does not include terrorism.
Indeed, the concept of jihad is one of life, and it is vast, not limited only to armed conflict. One finds in the Qur’an mention of "jihad by means of the Qur’an," meaning invitation to truth using the best arguments, presentation of evidence and clarification. And there is jihad of the soul, which means striving to purify the soul, to increase its faith, incline it toward good and keep it away from evil. Then there is jihad through wealth, which means spending it in various beneficial ways, including charities and welfare projects. And there is jihad through the self, which comprises all good works done by a believer.
It includes the protection of societies from oppression, foreign domination and dictatorships that usurp rights and freedom, that abolish just and moral rule, that prevent people from hearing the truth or following it, and that practice religious persecution. Jihad endeavors to teach belief in the one supreme God and worship of Him, to spread good values, virtue and morality through wise and proper methods. Jihad means striving for social reform and the elimination of ignorance, superstition, poverty, disease and racial discrimination. Among its main objectives is securing rights for weaker members of society against the impositions of the powerful and influential.
Armed jihad is not an option for Muslim individuals or groups. It can only be declared by the Muslim head of state and religious leadership. Moreover, it must never be fought for worldly gain, conquest or revenge. Muslims may only engage in battle to protect peoples' lives, properties and freedom.
Islam and War
Although jihad is a wider concept than war, it is also clear that Islam acknowledges armed struggle when there is no other option for the treatment of such problems as oppression and aggression and the defense of legitimate freedoms and rights. Its purpose is not to convert people to the religion, nor is it to colonize or acquire land and wealth. When Islam permits military engagement, it is as an integral part of a complete system of values inherent in the religion, behind which any equitable person can perceive reason and logic.
War becomes jihad only when it is waged for the acceptance of God and according to the laws of God. Even self-defense will not be considered jihad if Muslims are striking back in revenge. While Islam encourages oppressed people to strive for liberation and orders Muslims to help those who are oppressed, under no circumstance does it allow indiscriminate killing and terrorizing, destruction of homes, animals and crops, or the torture of prisoners.
Jihad has conditions of restraint that distinguish it from any other kind of warfare. They can be summarized as follows:
• Muslims may not begin hostilities. They must strive for peace as much as possible.
• All treaties and agreements must be observed as long as the enemy continues to observe them.
• Muslims must fight only those who fight against them; non-combatants are not to be harmed.
• Weapons of mass destruction must never be used, and collective punishment is strictly prohibited.
• Hostilities should be ended as soon as the other party is inclined to peace
Throughout their history Muslims have entered battles and armed conflicts under these terms. If the situation is different today, it is only because these Islamic principles are not being observed.
When all peaceful means such as dialogue, negotiations and agreements have failed and an Islamic government chooses the option of war, it must be confined to the divinely ordained system that is precise, just, teaches proper ethics in the situation of war, and provides opportunity for peace. The conditions that indicate the kind of warfare lawful to Muslims as a form of jihad show clearly that Islam does not condone aggression against anyone.
The Arabic word "jihad" actually means a struggle or striving, and applies to any great effort on the personal as well as the social level. It is striving to do good and remove injustice and evil from oneself and from society. This exertion of effort can be spiritual, social, economic or political. For example, one of the highest levels of jihad is to stand before a tyrant and speak a word of truth. Restraining the self from wrongdoing is also a form of jihad. It is a broad Islamic concept that includes opposing evil inclinations within the self, opposing injustice by peaceful means, the exertion of effort to improve the quality of life in society, as well as the striving by military forces on a battlefield in defense of the community or of peoples oppressed. Jihad is not synonymous with war, as that is only one possible aspect of the term, and it certainly does not include terrorism.
Indeed, the concept of jihad is one of life, and it is vast, not limited only to armed conflict. One finds in the Qur’an mention of "jihad by means of the Qur’an," meaning invitation to truth using the best arguments, presentation of evidence and clarification. And there is jihad of the soul, which means striving to purify the soul, to increase its faith, incline it toward good and keep it away from evil. Then there is jihad through wealth, which means spending it in various beneficial ways, including charities and welfare projects. And there is jihad through the self, which comprises all good works done by a believer.
It includes the protection of societies from oppression, foreign domination and dictatorships that usurp rights and freedom, that abolish just and moral rule, that prevent people from hearing the truth or following it, and that practice religious persecution. Jihad endeavors to teach belief in the one supreme God and worship of Him, to spread good values, virtue and morality through wise and proper methods. Jihad means striving for social reform and the elimination of ignorance, superstition, poverty, disease and racial discrimination. Among its main objectives is securing rights for weaker members of society against the impositions of the powerful and influential.
Armed jihad is not an option for Muslim individuals or groups. It can only be declared by the Muslim head of state and religious leadership. Moreover, it must never be fought for worldly gain, conquest or revenge. Muslims may only engage in battle to protect peoples' lives, properties and freedom.
Islam and War
Although jihad is a wider concept than war, it is also clear that Islam acknowledges armed struggle when there is no other option for the treatment of such problems as oppression and aggression and the defense of legitimate freedoms and rights. Its purpose is not to convert people to the religion, nor is it to colonize or acquire land and wealth. When Islam permits military engagement, it is as an integral part of a complete system of values inherent in the religion, behind which any equitable person can perceive reason and logic.
War becomes jihad only when it is waged for the acceptance of God and according to the laws of God. Even self-defense will not be considered jihad if Muslims are striking back in revenge. While Islam encourages oppressed people to strive for liberation and orders Muslims to help those who are oppressed, under no circumstance does it allow indiscriminate killing and terrorizing, destruction of homes, animals and crops, or the torture of prisoners.
Jihad has conditions of restraint that distinguish it from any other kind of warfare. They can be summarized as follows:
• Muslims may not begin hostilities. They must strive for peace as much as possible.
• All treaties and agreements must be observed as long as the enemy continues to observe them.
• Muslims must fight only those who fight against them; non-combatants are not to be harmed.
• Weapons of mass destruction must never be used, and collective punishment is strictly prohibited.
• Hostilities should be ended as soon as the other party is inclined to peace
Throughout their history Muslims have entered battles and armed conflicts under these terms. If the situation is different today, it is only because these Islamic principles are not being observed.
When all peaceful means such as dialogue, negotiations and agreements have failed and an Islamic government chooses the option of war, it must be confined to the divinely ordained system that is precise, just, teaches proper ethics in the situation of war, and provides opportunity for peace. The conditions that indicate the kind of warfare lawful to Muslims as a form of jihad show clearly that Islam does not condone aggression against anyone.
What is the Islamic view on suicide, "mercy" killings and abortion?
A true Muslim is satisfied with himself and his place in the universe due to the knowledge that he is not merely a worthless particle within an accidental existence or an insignificant creature with no purpose or role to play in life. He knows that he is a chosen servant of God, holding a position of honor, trust, favor and responsibility. He is certain of his Lord's perfection, all-encompassing knowledge and absolute wisdom, justice and mercy. He knows that nothing is created without purpose and that God's favors and blessings are infinite and beyond human perception.
Islam emphasizes the value of human life. It also teaches that one should not despair of God's mercy and recognize that His decree is always beneficial in some way, even when it might seem otherwise. The endurance of pain, discomfort or hardship while accepting God's decree is something that benefits a Muslim in the Hereafter and increases his reward. Prophet Muhammad said, "No tiredness, exhaustion, worry, grief, distress or harm befalls a believer in this world, not even a thorn that pricks him, but that God expiates some of his sins thereby."[Al-Bukhari and Muslim]
Suicide indicates impatience and a lack of trust in God. It is thus prohibited to Muslims and considered among the major sins that is subject to the will of God on the Day of Resurrection; He may either forgive it or punish for it.
So-called mercy killings come under the same ruling. Although painkillers may be prescribed for those who are terminally ill or badly injured, it is not allowed to use or be given medications that are known to cause death either sooner or later. A basic principle of Islamic Shari‘ah is that harm cannot be removed by something else that is equally harmful, so it is not permitted to use medications that will cause greater harm than the disease itself, which is the taking of a human life without a legally just cause.
As for abortion, it is unlawful in Islam to terminate a pregnancy at any stage unless there is a justifiable reason, and then, only within very precise limits. If the pregnancy is within the first forty days and aborting it serves a legitimate purpose or will prevent harm, then it is permissible to do so. But fear of difficulty in raising children or maintaining and educating them or the couple's belief that they already have enough children is not a permissible justification for abortion.
After four months it is not lawful to abort a pregnancy unless a group of trustworthy specialists decide that keeping the fetus in its mother's womb will lead to serious medical consequences or threaten her life. Even then, it may only be done after all means of eliminating the danger and keeping the fetus alive have been exhausted. In this case the concession allowing abortion is made in order to avert the greater of two evils or serve the greater of two interests.
Islam emphasizes the value of human life. It also teaches that one should not despair of God's mercy and recognize that His decree is always beneficial in some way, even when it might seem otherwise. The endurance of pain, discomfort or hardship while accepting God's decree is something that benefits a Muslim in the Hereafter and increases his reward. Prophet Muhammad said, "No tiredness, exhaustion, worry, grief, distress or harm befalls a believer in this world, not even a thorn that pricks him, but that God expiates some of his sins thereby."[Al-Bukhari and Muslim]
Suicide indicates impatience and a lack of trust in God. It is thus prohibited to Muslims and considered among the major sins that is subject to the will of God on the Day of Resurrection; He may either forgive it or punish for it.
So-called mercy killings come under the same ruling. Although painkillers may be prescribed for those who are terminally ill or badly injured, it is not allowed to use or be given medications that are known to cause death either sooner or later. A basic principle of Islamic Shari‘ah is that harm cannot be removed by something else that is equally harmful, so it is not permitted to use medications that will cause greater harm than the disease itself, which is the taking of a human life without a legally just cause.
As for abortion, it is unlawful in Islam to terminate a pregnancy at any stage unless there is a justifiable reason, and then, only within very precise limits. If the pregnancy is within the first forty days and aborting it serves a legitimate purpose or will prevent harm, then it is permissible to do so. But fear of difficulty in raising children or maintaining and educating them or the couple's belief that they already have enough children is not a permissible justification for abortion.
After four months it is not lawful to abort a pregnancy unless a group of trustworthy specialists decide that keeping the fetus in its mother's womb will lead to serious medical consequences or threaten her life. Even then, it may only be done after all means of eliminating the danger and keeping the fetus alive have been exhausted. In this case the concession allowing abortion is made in order to avert the greater of two evils or serve the greater of two interests.
Why should Muhammad be the final prophet? Haven't there been others after him?
Prophethood is not something acquired by a person who proves himself worthy, nor is it granted in recognition of piety. Prophethood is an office to which God appoints a man in order to fill a particular need. The Qur’an mentions four conditions under which prophets were sent to the world:
When no prophet had ever been sent to a people before and no divine message had reached them
When the message of an earlier prophet had been forgotten by the people or the teachings of former prophets had been altered with time
When a second prophet was needed to assist a first one
When a people had not yet received complete instruction from God
In each of these cases a prophet was appointed to convey divine revelation, updating previous messages and correcting deviations that man had introduced into the religion of God.
After God's message was completed through revelation to Muhammad and its preservation guaranteed, there was no further need for messengers to convey revelation; only for teachers and reformers to remind people of what God had revealed. From the time of Muhammad's prophethood, conditions in the world have been conducive to the transmission of God's message to all civilizations, making the appointment of additional prophets unnecessary. This final message has undergone no amendment or alteration by man; not a single word has been added to it or deleted from it.
If God intended to send another prophet after Muhammad, He would have made that fact clear in the Qur’an or commanded His Messenger to declare that a prophet would follow him. But the Qur’an clearly affirms that God has now completed His divine mission through Prophet Muhammad. Therefore, the office of prophethood has been canceled, enabling the world to unite in allegiance to the final prophet and obedience to God. For everyone who accepts Muhammad as the divinely appointed final messenger will seek instruction only within the message he conveyed.
When no prophet had ever been sent to a people before and no divine message had reached them
When the message of an earlier prophet had been forgotten by the people or the teachings of former prophets had been altered with time
When a second prophet was needed to assist a first one
When a people had not yet received complete instruction from God
In each of these cases a prophet was appointed to convey divine revelation, updating previous messages and correcting deviations that man had introduced into the religion of God.
After God's message was completed through revelation to Muhammad and its preservation guaranteed, there was no further need for messengers to convey revelation; only for teachers and reformers to remind people of what God had revealed. From the time of Muhammad's prophethood, conditions in the world have been conducive to the transmission of God's message to all civilizations, making the appointment of additional prophets unnecessary. This final message has undergone no amendment or alteration by man; not a single word has been added to it or deleted from it.
If God intended to send another prophet after Muhammad, He would have made that fact clear in the Qur’an or commanded His Messenger to declare that a prophet would follow him. But the Qur’an clearly affirms that God has now completed His divine mission through Prophet Muhammad. Therefore, the office of prophethood has been canceled, enabling the world to unite in allegiance to the final prophet and obedience to God. For everyone who accepts Muhammad as the divinely appointed final messenger will seek instruction only within the message he conveyed.
How do you know there is life after death?
We live in a world that demands logic and proof and is not content with only belief. Someone might wonder how a rational, practical minded person could believe in life after death. People tend to assume that anyone who believes in the Hereafter does so on the basis of blind faith. But in fact, belief in the Hereafter is completely logical. And it is the only way the injustices of this world can be reconciled with a just and all-powerful Creator.
We know that in addition to physical pleasures and comforts there are certain ideal conditions that human beings instinctively desire and strive to attain, such as love, respect, security and contentment. Though many people are able to acquire a portion of these objectives here on earth, there remains one that is largely unobtainable – and that is justice. Most people hold the conviction that life is not fair: that they have often been misunderstood or not appreciated, that in some way they have been harmed, cheated or oppressed. Daily newscasts disclose the killing, torture, displacement and starvation of countless innocent people by powerful tyrants and nations, lives ruined by the vicious or careless acts of others or by natural disasters, and the poor and helpless being subjected to theft and deception. Seldom is even partial justice ever restored. Yet, every human being desires justice. Even if he does not seek it for others, he certainly wants justice for himself.
So why has the Creator instilled in man a longing for something he cannot experience in this world? The answer is that this life is only one portion of his existence and that the logical conclusion which restores the equilibrium found in all creation is in the Hereafter. It is there that every person will be fully and precisely compensated for his good and evil deeds. This is the perfect and absolute justice which God has promised all people.
The present life is a trial in preparation for the next realm of existence. The explanation given by the Qur’an about the necessity of life after death is what the moral consciousness of man demands. If there was no life after death, the belief in God would be meaningless, or it would be a belief in some kind of indifferent and negligent deity who, after having created the human race, is no longer concerned with its welfare.
But certainly, God is just. He will indeed punish the tyrants who have killed thousands and caused suffering to their families, corrupted institutions and societies, enslaved people and nations, robbed, deprived and plundered. And what about those who patiently endured so much injustice and hardship, suffered to uphold truth, saved lives or sacrificed in order to assist many people? What earthly compensations could possibly restore the balance for them?
This can only take place in an eternal life where every individual affected in the least by someone's actions will testify for or against him, and where the innermost thoughts and intentions, known completely to God, will be judged precisely and perfectly. Since man's term of life in this world is limited and because numerous individuals are affected by one's actions, adequate rewards and punishments are impossible in the present life. The Qur’an states categorically that the Day of Resurrection must come and that God will then decree the fate of each soul according to its record of deeds.
Additionally, God has stated in the Qur’an that the present creation is in itself a clear proof that He is able to create and re-create as He wills, whatever He wills, however He wills and whenever He wills, for God originates and repeats creation with equal ease. Consider these words revealed to His final Prophet:
"Say, 'Travel through the land and observe how He began creation. Then Allah will produce the final creation.'"[29:20]
"Did We fail in the first creation? But they are in confusion over a new creation."[50:15]
"Is not He who created the heavens and the earth able to create the likes of them? Yes, and He is the Knowing Creator."[36:81]
"Do they not see that Allah, who created the heavens and earth and did not fail in their creation, is able to give life to the dead?"[46:33]
"Does man not remember that We created him before, while he was nothing?"[19:67]
"And you have already known the first creation, so will you not remember?"[56:62]
"Have they not considered how Allah begins creation and then repeats it? Indeed that, for Allah, is easy."[29:19]
"And it is He who begins creation; then He repeats it, and that is easier for Him."[30:27]
"As We began the first creation, We will repeat it. [That is] a promise binding upon Us. Indeed, We will do it."[21:104]
In fact, the material of creation is already in existence, merely to be developed once again at His command. Observable evidence of this ongoing process is now being presented regularly by astronomers and specialists in other fields of modern science.
We know that in addition to physical pleasures and comforts there are certain ideal conditions that human beings instinctively desire and strive to attain, such as love, respect, security and contentment. Though many people are able to acquire a portion of these objectives here on earth, there remains one that is largely unobtainable – and that is justice. Most people hold the conviction that life is not fair: that they have often been misunderstood or not appreciated, that in some way they have been harmed, cheated or oppressed. Daily newscasts disclose the killing, torture, displacement and starvation of countless innocent people by powerful tyrants and nations, lives ruined by the vicious or careless acts of others or by natural disasters, and the poor and helpless being subjected to theft and deception. Seldom is even partial justice ever restored. Yet, every human being desires justice. Even if he does not seek it for others, he certainly wants justice for himself.
So why has the Creator instilled in man a longing for something he cannot experience in this world? The answer is that this life is only one portion of his existence and that the logical conclusion which restores the equilibrium found in all creation is in the Hereafter. It is there that every person will be fully and precisely compensated for his good and evil deeds. This is the perfect and absolute justice which God has promised all people.
The present life is a trial in preparation for the next realm of existence. The explanation given by the Qur’an about the necessity of life after death is what the moral consciousness of man demands. If there was no life after death, the belief in God would be meaningless, or it would be a belief in some kind of indifferent and negligent deity who, after having created the human race, is no longer concerned with its welfare.
But certainly, God is just. He will indeed punish the tyrants who have killed thousands and caused suffering to their families, corrupted institutions and societies, enslaved people and nations, robbed, deprived and plundered. And what about those who patiently endured so much injustice and hardship, suffered to uphold truth, saved lives or sacrificed in order to assist many people? What earthly compensations could possibly restore the balance for them?
This can only take place in an eternal life where every individual affected in the least by someone's actions will testify for or against him, and where the innermost thoughts and intentions, known completely to God, will be judged precisely and perfectly. Since man's term of life in this world is limited and because numerous individuals are affected by one's actions, adequate rewards and punishments are impossible in the present life. The Qur’an states categorically that the Day of Resurrection must come and that God will then decree the fate of each soul according to its record of deeds.
Additionally, God has stated in the Qur’an that the present creation is in itself a clear proof that He is able to create and re-create as He wills, whatever He wills, however He wills and whenever He wills, for God originates and repeats creation with equal ease. Consider these words revealed to His final Prophet:
"Say, 'Travel through the land and observe how He began creation. Then Allah will produce the final creation.'"[29:20]
"Did We fail in the first creation? But they are in confusion over a new creation."[50:15]
"Is not He who created the heavens and the earth able to create the likes of them? Yes, and He is the Knowing Creator."[36:81]
"Do they not see that Allah, who created the heavens and earth and did not fail in their creation, is able to give life to the dead?"[46:33]
"Does man not remember that We created him before, while he was nothing?"[19:67]
"And you have already known the first creation, so will you not remember?"[56:62]
"Have they not considered how Allah begins creation and then repeats it? Indeed that, for Allah, is easy."[29:19]
"And it is He who begins creation; then He repeats it, and that is easier for Him."[30:27]
"As We began the first creation, We will repeat it. [That is] a promise binding upon Us. Indeed, We will do it."[21:104]
In fact, the material of creation is already in existence, merely to be developed once again at His command. Observable evidence of this ongoing process is now being presented regularly by astronomers and specialists in other fields of modern science.
What is the purpose of our creation?
Non-believers are unable to provide any convincing reason for the existence of this universe or of human life. People who believe there is a Creator assume that creation occurred by His will. But in a world where everything is shown to have a purpose, it is natural for a human being to wonder about the purpose of his own creation. One is surely justified in expecting the Creator who put us on this earth to inform us why He did so and what He expects of us.
The Qur’an informs us that He did just that. It says God created us for a test here on earth, conveying His words:
"Then did you think that We created you uselessly and that to Us you would not be returned?"[23:115-116]
A non-believer might decide that the objective of his life will be to collect wealth, obtain position or pursue pleasure to the greatest extent possible. But none of this will benefit him in the long run. According to His final scripture, God created man to test him with certain responsibilities [As stated in 18:7, 67:2 and 76:2]. He did not intend life on this earth to necessarily be comfortable or satisfying but merely a trial of limited duration, the punishment and rewards of which will be due in the Hereafter.
As mentioned previously, most of creation is "muslim" in that it is programmed to obey the physical laws set by God, and this is why the universe functions with balanced equilibrium. Man, however, was given a free will and the ability to either obey or disobey. But God will not allow His universal balance to be upset indefinitely by defiant, corrupt and sinful people, so He only grants human beings a measure of freedom in a temporary world. The scheme of birth, development, decline and death provides each with the opportunity to prove to himself without a doubt what he will deserve on the Day of Judgement, which God created for the manifestation of His ultimate justice.
This life is very meaningful and purposeful to the believing Muslim because he realizes that it will determine his outcome and permanent position in the next life. He lives to earn the approval of his Creator in preparation for the final return to Him.
We all recognize that people make things to perform specific functions for them, in other words, to serve them. God has made us to serve Him, but with one major difference; it is not for the benefit of the Creator Himself but for the benefit of us, His creation. The purpose of our existence is thus stated in the Qur’an:
"I did not create the jinn and mankind except to worship Me." [51:56]
But man's worship of God is not automatic like the vast majority of created beings but by his own choice and effort, and this is what entitles him to honor and reward.
"How should one worship God in order to fulfill that purpose?" This question can undoubtedly best be answered by Him. God has provided every element of His creation, living and inanimate, with guidance. We can thus expect that He would provide us with guidance as well. His revelation instructs humanity what to do, what to avoid, and the reason for it. It informs man what is expected of him, how to accomplish it, and the results of continual positive effort. Through Prophet Muhammad, God revealed to man the ways of worship suitable to his physical and psychological nature and individual talents, and in harmony with his particular role on the earth. These, in combination, are what enables him to fulfil the purpose of his creation.
The Qur’an informs us that He did just that. It says God created us for a test here on earth, conveying His words:
"Then did you think that We created you uselessly and that to Us you would not be returned?"[23:115-116]
A non-believer might decide that the objective of his life will be to collect wealth, obtain position or pursue pleasure to the greatest extent possible. But none of this will benefit him in the long run. According to His final scripture, God created man to test him with certain responsibilities [As stated in 18:7, 67:2 and 76:2]. He did not intend life on this earth to necessarily be comfortable or satisfying but merely a trial of limited duration, the punishment and rewards of which will be due in the Hereafter.
As mentioned previously, most of creation is "muslim" in that it is programmed to obey the physical laws set by God, and this is why the universe functions with balanced equilibrium. Man, however, was given a free will and the ability to either obey or disobey. But God will not allow His universal balance to be upset indefinitely by defiant, corrupt and sinful people, so He only grants human beings a measure of freedom in a temporary world. The scheme of birth, development, decline and death provides each with the opportunity to prove to himself without a doubt what he will deserve on the Day of Judgement, which God created for the manifestation of His ultimate justice.
This life is very meaningful and purposeful to the believing Muslim because he realizes that it will determine his outcome and permanent position in the next life. He lives to earn the approval of his Creator in preparation for the final return to Him.
We all recognize that people make things to perform specific functions for them, in other words, to serve them. God has made us to serve Him, but with one major difference; it is not for the benefit of the Creator Himself but for the benefit of us, His creation. The purpose of our existence is thus stated in the Qur’an:
"I did not create the jinn and mankind except to worship Me." [51:56]
But man's worship of God is not automatic like the vast majority of created beings but by his own choice and effort, and this is what entitles him to honor and reward.
"How should one worship God in order to fulfill that purpose?" This question can undoubtedly best be answered by Him. God has provided every element of His creation, living and inanimate, with guidance. We can thus expect that He would provide us with guidance as well. His revelation instructs humanity what to do, what to avoid, and the reason for it. It informs man what is expected of him, how to accomplish it, and the results of continual positive effort. Through Prophet Muhammad, God revealed to man the ways of worship suitable to his physical and psychological nature and individual talents, and in harmony with his particular role on the earth. These, in combination, are what enables him to fulfil the purpose of his creation.
If Islam opposes idol worship, why do Muslims pray to a square structure?
The simple cube-shaped stone building located in Makkah is called the Ka‘bah or the Sacred House. It is the point toward which Muslims face when they pray. Although Muslims face the direction of Ka‘bah during prayer, they do not worship it. Muslims worship and pray only to God.
The Ka‘bah was built by the prophet Abraham and his son Ishmael in response to God's command over 4,000 years ago. Abraham consecrated the House for the worship of the one true God and invited all of humanity to visit it for that purpose. Even today Muslims who are physically and financially able are required to make a pilgrimage to it once in a lifetime. The Ka‘bah has remained at the center of a continuous tradition of worship and devotion up to the present day, symbolic of permanence, constancy and renewal.
There were periods in human history during which mankind deviated from the monotheism taught by God's prophets. Before the advent of Muhammad, religion among the Arabs had degenerated into polytheism and paganism, and Makkah was completely submerged in idolatry; some 360 idols had been placed in and around the Ka‘bah to be worshipped there along with God. Prophet Muhammad was sent to restore to mankind the pure monotheism taught by all the messengers of God and reinstate the worship of Him alone. This he accomplished, and the Ka‘bah was finally cleared of all manmade deities.
Among the ancient religious rites particular to the Ka‘bah is walking around it. This suggests the integrating and unifying power of monotheism in human life and how a Muslim's existence should revolve around a pure devotion to God. The Ka‘bah symbolizes the unity of all true religion, the brotherhood of all the prophets, and the essential consistency of their message.
When Muslims pray facing toward this single central point, they are reminded of their common purpose and long-term goal. Even when standing directly before the Ka‘bah in prayer, one is not to look at it but rather at the ground before him. The spiritual focus is on God alone and never upon any created object.
The Ka‘bah was built by the prophet Abraham and his son Ishmael in response to God's command over 4,000 years ago. Abraham consecrated the House for the worship of the one true God and invited all of humanity to visit it for that purpose. Even today Muslims who are physically and financially able are required to make a pilgrimage to it once in a lifetime. The Ka‘bah has remained at the center of a continuous tradition of worship and devotion up to the present day, symbolic of permanence, constancy and renewal.
There were periods in human history during which mankind deviated from the monotheism taught by God's prophets. Before the advent of Muhammad, religion among the Arabs had degenerated into polytheism and paganism, and Makkah was completely submerged in idolatry; some 360 idols had been placed in and around the Ka‘bah to be worshipped there along with God. Prophet Muhammad was sent to restore to mankind the pure monotheism taught by all the messengers of God and reinstate the worship of Him alone. This he accomplished, and the Ka‘bah was finally cleared of all manmade deities.
Among the ancient religious rites particular to the Ka‘bah is walking around it. This suggests the integrating and unifying power of monotheism in human life and how a Muslim's existence should revolve around a pure devotion to God. The Ka‘bah symbolizes the unity of all true religion, the brotherhood of all the prophets, and the essential consistency of their message.
When Muslims pray facing toward this single central point, they are reminded of their common purpose and long-term goal. Even when standing directly before the Ka‘bah in prayer, one is not to look at it but rather at the ground before him. The spiritual focus is on God alone and never upon any created object.
What is Islam's view about education, science and technology?
The framework of Islamic thought represents a comprehensive view of life and the universe. A Muslim is therefore required to acquire both religious and worldly knowledge. In fact, Islam advocated knowledge at a time when the whole world was engulfed in ignorance. In a matter of years the early generation of Muslims became a learned and refined people, for Islam had awakened in them the faculty of intellect. Those early Muslims understood from the teachings of their religion that useful knowledge is necessary for the benefit of the self and of humanity. Hence, they pursued it to such a degree that they surpassed other nations in development and productivity and carried the torch of civilization for many centuries.
Muslim history abounds with examples of scientific and cultural ingenuity. Muslims inherited the knowledge of the nations that came before them, developed it and placed it in the context of a precise moral framework. Muslim scholarship made a vital contribution to the enrichment and advancement of human civilization.
While Europe was still in the dark ages, religious Muslims were making great advances in the fields of medicine, mathematics, physics, astronomy, geography, architecture, literature, and history documentation to mention but a few. Many important new procedures were transmitted to medieval Europe from Muslim regions, such as Arabic numerals with the principle of the zero vital to the advancement of mathematics and the use of algebra. Sophisticated instruments, including the astrolabe and the quadrant, as well as good navigational maps, were first developed by Muslims. Only after people lost sight of their religious beliefs and obligations did the scientific achievements of the Muslim world cease and fall into obscurity.
Similarly, Islam does not now oppose any modern inventions that are beneficial to mankind. It is sufficient that they be used in the name of God and for His cause. In reality, machines, instruments and devices have no religion or homeland. They can be used for either good or bad objectives, and the way they are used can affect much of the earth's population. Even something so simple as a glass can be filled either with a nourishing drink or with a poison. Television can provide education or immorality. It is up to the user to decide, and a Muslim is commanded to make good use of all the means at his disposal while being prohibited from causing harm to himself or others. Failure to use the proper means toward benefit is, in effect, a deprecation of Islamic teachings.
A truly Islamic government is required to the best of its ability to provide all means that promote adequate education for its citizens. Education is a right for all individuals and the required moral duty of every capable Muslim. All able, intelligent and skilled individuals in an Islamic society are required to educate themselves not only in the basics of their religion but in necessary worldly affairs. Further, it is obligatory upon qualified people to study every beneficial field of knowledge. For example, since every society needs doctors, it becomes obligatory for some people to go into the field of medicine to fulfill the needs of society.
Advancements in science and technology are among the ways and means to achieve development of the Muslim world. Islam calls upon Muslims to pursue knowledge in the broadest sense of the word. Prophet Muhammad said, "Seeking knowledge is an obligation upon every Muslim."[Narrated by Ibn Majah] He also said, "For one who treads a path to knowledge, Allah will make easy the path to Paradise."[Narrated by Muslim] And the Qur’an contains numerous references to knowledge and its importance, such as:
"Indeed, in the creation of the heavens and the earth and the alternation of night and day are signs for those of understanding."[3:190]
"Say, 'Are those who know equal to those who do not know?'"[39:9]
"Allah will raise those who have believed among you and those who were given knowledge by degrees."[58:11]
Qur’anic verses encourage study and contemplation of the universe that surrounds us and is particularly concerned with those sciences that give human beings the ability to benefit from the world around them. While encouraging investigation, the Qur’an contains references to a variety of subjects which have been shown to be scientifically accurate. This is the fulfillment of God's statement over 14 centuries ago:
"We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth."[41:53]
Thus, when a Muslim has a sincere and wholesome intention to obtain knowledge, it will also have a positive effect on his faith. For knowledge reinforces textual evidence for the existence of the almighty Creator and assists in appreciation of the many scientific allusions found in the Qur’an.
There has never been an established scientific fact that contradicted the teachings of Islam. Whatever modern science discovers only increases the Muslim's knowledge of God's magnificent creation. Thus, Islam actively encourages scientific endeavors and the study of God's signs in nature. It also welcomes beneficial technological advances and allows people to enjoy the fruits of human ingenuity.
To a Muslim, conflict between science and religion is an impossibility, for religion comes from God and so does His system of creation and development. The modern, purely materialistic approach to scientific and technological advancement has indeed granted man a measure of physical comfort, but not mental or spiritual comfort. Islam advocates the incorporation of knowledge within a just and balanced value system where anything beneficial for one's spiritual and worldly improvement is encouraged and advocated.
Muslim history abounds with examples of scientific and cultural ingenuity. Muslims inherited the knowledge of the nations that came before them, developed it and placed it in the context of a precise moral framework. Muslim scholarship made a vital contribution to the enrichment and advancement of human civilization.
While Europe was still in the dark ages, religious Muslims were making great advances in the fields of medicine, mathematics, physics, astronomy, geography, architecture, literature, and history documentation to mention but a few. Many important new procedures were transmitted to medieval Europe from Muslim regions, such as Arabic numerals with the principle of the zero vital to the advancement of mathematics and the use of algebra. Sophisticated instruments, including the astrolabe and the quadrant, as well as good navigational maps, were first developed by Muslims. Only after people lost sight of their religious beliefs and obligations did the scientific achievements of the Muslim world cease and fall into obscurity.
Similarly, Islam does not now oppose any modern inventions that are beneficial to mankind. It is sufficient that they be used in the name of God and for His cause. In reality, machines, instruments and devices have no religion or homeland. They can be used for either good or bad objectives, and the way they are used can affect much of the earth's population. Even something so simple as a glass can be filled either with a nourishing drink or with a poison. Television can provide education or immorality. It is up to the user to decide, and a Muslim is commanded to make good use of all the means at his disposal while being prohibited from causing harm to himself or others. Failure to use the proper means toward benefit is, in effect, a deprecation of Islamic teachings.
A truly Islamic government is required to the best of its ability to provide all means that promote adequate education for its citizens. Education is a right for all individuals and the required moral duty of every capable Muslim. All able, intelligent and skilled individuals in an Islamic society are required to educate themselves not only in the basics of their religion but in necessary worldly affairs. Further, it is obligatory upon qualified people to study every beneficial field of knowledge. For example, since every society needs doctors, it becomes obligatory for some people to go into the field of medicine to fulfill the needs of society.
Advancements in science and technology are among the ways and means to achieve development of the Muslim world. Islam calls upon Muslims to pursue knowledge in the broadest sense of the word. Prophet Muhammad said, "Seeking knowledge is an obligation upon every Muslim."[Narrated by Ibn Majah] He also said, "For one who treads a path to knowledge, Allah will make easy the path to Paradise."[Narrated by Muslim] And the Qur’an contains numerous references to knowledge and its importance, such as:
"Indeed, in the creation of the heavens and the earth and the alternation of night and day are signs for those of understanding."[3:190]
"Say, 'Are those who know equal to those who do not know?'"[39:9]
"Allah will raise those who have believed among you and those who were given knowledge by degrees."[58:11]
Qur’anic verses encourage study and contemplation of the universe that surrounds us and is particularly concerned with those sciences that give human beings the ability to benefit from the world around them. While encouraging investigation, the Qur’an contains references to a variety of subjects which have been shown to be scientifically accurate. This is the fulfillment of God's statement over 14 centuries ago:
"We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth."[41:53]
Thus, when a Muslim has a sincere and wholesome intention to obtain knowledge, it will also have a positive effect on his faith. For knowledge reinforces textual evidence for the existence of the almighty Creator and assists in appreciation of the many scientific allusions found in the Qur’an.
There has never been an established scientific fact that contradicted the teachings of Islam. Whatever modern science discovers only increases the Muslim's knowledge of God's magnificent creation. Thus, Islam actively encourages scientific endeavors and the study of God's signs in nature. It also welcomes beneficial technological advances and allows people to enjoy the fruits of human ingenuity.
To a Muslim, conflict between science and religion is an impossibility, for religion comes from God and so does His system of creation and development. The modern, purely materialistic approach to scientific and technological advancement has indeed granted man a measure of physical comfort, but not mental or spiritual comfort. Islam advocates the incorporation of knowledge within a just and balanced value system where anything beneficial for one's spiritual and worldly improvement is encouraged and advocated.
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