Women
At a time when the rest of the world, from Greece and Rome to India and China, considered women as no better than children or even slaves, with no rights whatsoever, Islam acknowledged women's equality with men in a great many respects. The Qur'an states:
"And among His signs is this: that He created mates for you form yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." [30:21]
Prophet Muhammad said:
"The most perfect in faith amongst believers is he who is best in manners and kindest to his wife." [Abu Dawud]
Muslims believe that Adam and Eve were created from the same soul. Both were equally guilty of their sin and fall from grace, and both were forgiven by Allah. Many women in Islam have had high status; consider the fact that the first person to convert to Islam was Khadijah,the wife of Muhammad, whom he both loved and respected. His favorite wife after Khadijah's death, AŒisha, became renowned as a scholar and one of the greatest sources of Hadith literature. Many of the female Companions accomplished great deeds and achieved fame, and throughout Islamic history there have been famous and influential scholars, jurists and mystics.
With regard to education, both women and men have the same rights and obligations. This is clear in Prophet Muhammad's saying:
"Seeking knowledge is mandatory for every believer." [Ibn Majah]
This implies men and women.
A woman is to be treated as God has endowed her, with rights, such as to be treated as an individual, with the right to own and dispose of her own property and earnings, enter into contracts, even after marriage. She has the right to be educated and to work outside the home if she so chooses. She has the right to inherit from her father, mother, and husband. A very interesting point to note is that in Islam, unlike any other religion, a woman can be an imam, a leader of communal prayer, for a group of women.
A Muslim woman also has obligations. All the laws and regulations pertaining to prayer, fasting, charity, pilgrimage, doing good deeds, etc., apply to women, albeit with minor differences having mainly to do with female physiology.
Before marriage, a woman has the right to choose her husband. Islamic law is very strict regarding the necessity of having the woman's consent for marriage. A marriage dowry is given by the groom to the bride for her own personal use. She keeps her own family name, rather than taking her husband's. As a wife, a woman has the right to be supported by her husband even if she is already rich. She also has the right to seek divorce and custody of young children. She does not return the dowry, except in a few unusual situations.
Despite the fact that in many places and times Muslim communities have not always adhered to all or even many of the foregoing in practice, the ideal has been there for1,400 years, while virtually all other major civilzations did not begin to address these issues or change their negative attitudes until the19th and 20th centuries, and there are still many contemporary civilzations which have yet to do so.
Thursday 13 October 2011
Universality
Universality
In the Qur'an, Allah says:
"We have sent you (Muhammad) as a mercy for all nations." [21:107]
Thus Islam is not restricted to any particular race or nation, as many other religions are, but is universal, meaning that its message applies to all humanity, at all times, in all places.
Since Prophet Muhammad (pbuh) was the last prophet and messenger, his message applies to all future generations. All previous prophets, from Adam, Noah and Abraham to Moses and Jesus, were also Muslims:
"Not a single messenger did We send before you without this inspiration sent by Us to him - that there is no god but I, therefore worship and serve Me." [21:25]
Since the Qur'an is the final testament, with every word and every letter unadulterated and unchanged, and protected by Allah from any change or tampering, it is the final revelation, and no other law will ever supersede it.
It applies, moreover, to every aspect of one's daily life, including personal, social, legal, economic, political, even military. Furthermore, Islam affects every part of the individual - physical, mental, emotional, and spiritual
In the Qur'an, Allah says:
"We have sent you (Muhammad) as a mercy for all nations." [21:107]
Thus Islam is not restricted to any particular race or nation, as many other religions are, but is universal, meaning that its message applies to all humanity, at all times, in all places.
Since Prophet Muhammad (pbuh) was the last prophet and messenger, his message applies to all future generations. All previous prophets, from Adam, Noah and Abraham to Moses and Jesus, were also Muslims:
"Not a single messenger did We send before you without this inspiration sent by Us to him - that there is no god but I, therefore worship and serve Me." [21:25]
Since the Qur'an is the final testament, with every word and every letter unadulterated and unchanged, and protected by Allah from any change or tampering, it is the final revelation, and no other law will ever supersede it.
It applies, moreover, to every aspect of one's daily life, including personal, social, legal, economic, political, even military. Furthermore, Islam affects every part of the individual - physical, mental, emotional, and spiritual
Tolerance
Tolerance
Freedom of belief is guaranteed in Islam. It should be very clear that Islam tolerates not only other faiths but even its enemies. This is stated clearly in the Qur'an:
"God forbids you not with regard to those who fight you not for (your) faith, nor drive you out of your homes, from dealing kindly and justly with them, for God loves those who are just." [60:8]
It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. Islamic law also permits non-Muslim minorities to set up their own courts to implement family laws drawn up by the minorities themselves and to govern their own affairs.
History provides many examples of Muslim tolerance towards other faiths. When the great leader and second Caliph, Umar, entered Jerusalem in the year 634, Islam guaranteed freedom of worship to all religious communities in the city. In fact, so careful was Umar in setting an example for his people that he not only went to a church to pray, he prayed outside in the courtyard, lest his followers after his death be tempted to convert the church into a mosque.
Islam teaches that the closest to Allah and the most beloved of Allah are those who are the best in piety. Thus all people, male and female, and regardless of race, color, nationality or ethnicity, are considered and treated as equal before Allah and before the law. This concept of tolerance did not reach the West even in theory until the 18th century, and in practice not until the 20th century.
Freedom of belief is guaranteed in Islam. It should be very clear that Islam tolerates not only other faiths but even its enemies. This is stated clearly in the Qur'an:
"God forbids you not with regard to those who fight you not for (your) faith, nor drive you out of your homes, from dealing kindly and justly with them, for God loves those who are just." [60:8]
It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. Islamic law also permits non-Muslim minorities to set up their own courts to implement family laws drawn up by the minorities themselves and to govern their own affairs.
History provides many examples of Muslim tolerance towards other faiths. When the great leader and second Caliph, Umar, entered Jerusalem in the year 634, Islam guaranteed freedom of worship to all religious communities in the city. In fact, so careful was Umar in setting an example for his people that he not only went to a church to pray, he prayed outside in the courtyard, lest his followers after his death be tempted to convert the church into a mosque.
Islam teaches that the closest to Allah and the most beloved of Allah are those who are the best in piety. Thus all people, male and female, and regardless of race, color, nationality or ethnicity, are considered and treated as equal before Allah and before the law. This concept of tolerance did not reach the West even in theory until the 18th century, and in practice not until the 20th century.
Sunnah
Sunnah
The term Sunnah comes from the root word sanna, which means to pave the way or make a path easily passable, such that it becomes a commonly followed way by everyone afterwards. Thus sunnah can be used to describe a street or road or path on which people, animals, and cars travel. Additionally, it can apply to a prophetic way, i.e. the law that they brought and taught as an explanation or further clarification of a divinely revealed book. Normally, the prophetic way includes references to his sayings, actions, physical features and character traits.
From the Islamic standpoint, Sunnah refers to anything narrated or related about the Prophet Muhammad (pbuh), authentically traced to him regarding his speech, actions, traits, and silent approvals, before and after the revelation.
Each narration is composed of two parts: the isnad and the matn. The isnad refers to a chain of people who narrated a paricular narration. The matn is the actual text of the narration. The isnad must comprise upright and sincere individuals whose integrity is unquestionable.
The Speech of Prophet Muhammad (pbuh)
The speech of Prophet Muhammad (pbuh) refers to his sayings. For example, he said:
"Actions are judged by their intentions; everyone will be rewarded according to his/her intention. So whoever migrates for the sake of Allah and His Prophet then his migration will be noted as a migration for the sake of Allah and His Prophet. Conversely, one who migrates only to obtain something worldly or to marry a woman, then his migration will be worth what he had inteded.² [Bukhari]. The Prophet (pbuh) also said: ³Whoever believes in Allah and the Last Day, should say something good or keep quiet.
The above two accounts clearly show that the Prophet (pbuh) spoke these words. Consequently, these are known as his speech.
The Actions of Prophet Muhammad (pbuh)
His actions pertain to anything he did, as authentically reported by the Sahabah (Companions). For instance, Hudhayfah reported that whenever the Prophet (pbuh) got up at night, he would clean his teeth with a tooth-stick. Also A'ishah reported that the Prophet (pbuh) loved to do everything starting with the right side - putting on shoes, walking, cleaning himself, and in all his affairs generally.
The Silent Approvals of Prophet Muhammad (pbuh)
His silent approvals on different issues meant his not opposing or minding what he saw, heard or knew of the actions or sayings of his Companions. On one occasion, for example, the Prophet (pbuh) learned of actions of some of his Companions from other Companions. Soon after the battle of Khandaq, Prophet Muhammad (pbuh) gave the order to the Companions to move quickly to surround the tribe of Banu Quraydah, encouraging them to hurry so that perhaps they would pray 'Asr (the late afternoon prayer) there. Some of the Companions of the Prophet (pbuh) responded immediately and left without praying 'Asr. They arrived after sunset, pitched camp and prayed 'Asr- after sunset. At the same time another group of Companions formulated their judgment differently. They thought that the Prophet (pbuh) was merely encouraging them to hasten to their destination, rather than to delay 'Asr until after sunset. Consequently, they decided to stay in Madinah until they had prayed 'Asr. Immediately thereafter, they hastened towards the tribe of Banu Quraydhah. When the Prophet (pbuh) was told of how each group responded differently to his announcement, he (pbuh) affirmed both judgments.
Physical and Moral Traits of Prophet Muhammad (pbuh)
Everything authentically narrated concerning the Prophet's complexion and the rest of his physical features is also included in the definition of sunnah. Umm Ma'bad described what she saw of the great Prophet (pbuh). She said:
"I saw a man, his face radiant with a bright glow, not too thin or too fat, elegant and handsome. His eyes had a deep black hue with long eyelashes. His voice was pleasant and his neck long. He had a thick beard. His long black eyebrows were beautifully arched and connected to each other. In silence, he remained dignified, commanding utmost awe and respect. When he spoke, his speech was brilliant. Of all people he was the most handsome and the most pleasant, even when approaching from a distance. In person, he was unique and most admirable. Graced with eloquent logic, his speech was moderate. His logical arguments were well organized as though they were a string of gems. He was not too tall or too short, but exactly in between. Among three, he appeared the most radiant and most vibrant. He had companions who affectionately honored him. When he spoke, they listened to him attentively. When he gave orders, they were quick to execute them. They rallied around him guarding him. He never frowned or spoke frivolously." [Hakim]
Along with his physical features, his Companions also described his habits and behavior with people. Once Anas reported:
"I served the Prophet of Allah (pbuh) for ten years. Never once did he so much as express any bit of displeasure nor did he ever ask 'Why did you do it?' for something I did or 'Why didn't you do it?' for something I didn't do."
From the above we can clearly see that when the term sunnah appears in a general context refering to Prophet Muhammad (pbuh) it comprises anything narrated about the Prophet (pbuh) and authentically traced to him. Once a Muslim learns of the authenticity of any narration, he/she is obliged to follow and obey it accordingly. Such obedience is mandated by Allah as He declares
"...and obey Allah and His Prophet and do not turn away when you hear (him speak)." [8:20]
At times, some Muslims are perplexed when people say that sunnah is something only recommeded and is not mandatory. Thus they conclude that we are only required to follow the Qur'an and not the Sunnah. Such an argument results from a gross misunderstanding. Scholars of Islamic jurisprudence use the term sunnah to denote what is authentically established of Prophet Muhammad (pbuh) in deeds which were not subsequentlly made mandatory by Allah.
They further hold that this includes any saying of Prophet Muhammad (pbuh) where he encourages Muslims to do a particular task and compliments those who imbibe such attributes. Thus to them, the term sunnah denotes what is authentically established of Prophet Muhammad (pbuh) in deeds which he did voluntarily and which were not subsequently made mandatory by Allah. They further hold that this includes any saying of Prophet Muhammad (pbuh) where he encourages Muslims to do a particular task and compliments those who imbibe such attributes. Thus to them, the term sunnah refers to what is "recommended" and is not mandatory (fard or wajib).
From the above, we can clearly see that the term sunnah takes on different meanings when used by different Islamic disciplines.
The term Sunnah comes from the root word sanna, which means to pave the way or make a path easily passable, such that it becomes a commonly followed way by everyone afterwards. Thus sunnah can be used to describe a street or road or path on which people, animals, and cars travel. Additionally, it can apply to a prophetic way, i.e. the law that they brought and taught as an explanation or further clarification of a divinely revealed book. Normally, the prophetic way includes references to his sayings, actions, physical features and character traits.
From the Islamic standpoint, Sunnah refers to anything narrated or related about the Prophet Muhammad (pbuh), authentically traced to him regarding his speech, actions, traits, and silent approvals, before and after the revelation.
Each narration is composed of two parts: the isnad and the matn. The isnad refers to a chain of people who narrated a paricular narration. The matn is the actual text of the narration. The isnad must comprise upright and sincere individuals whose integrity is unquestionable.
The Speech of Prophet Muhammad (pbuh)
The speech of Prophet Muhammad (pbuh) refers to his sayings. For example, he said:
"Actions are judged by their intentions; everyone will be rewarded according to his/her intention. So whoever migrates for the sake of Allah and His Prophet then his migration will be noted as a migration for the sake of Allah and His Prophet. Conversely, one who migrates only to obtain something worldly or to marry a woman, then his migration will be worth what he had inteded.² [Bukhari]. The Prophet (pbuh) also said: ³Whoever believes in Allah and the Last Day, should say something good or keep quiet.
The above two accounts clearly show that the Prophet (pbuh) spoke these words. Consequently, these are known as his speech.
The Actions of Prophet Muhammad (pbuh)
His actions pertain to anything he did, as authentically reported by the Sahabah (Companions). For instance, Hudhayfah reported that whenever the Prophet (pbuh) got up at night, he would clean his teeth with a tooth-stick. Also A'ishah reported that the Prophet (pbuh) loved to do everything starting with the right side - putting on shoes, walking, cleaning himself, and in all his affairs generally.
The Silent Approvals of Prophet Muhammad (pbuh)
His silent approvals on different issues meant his not opposing or minding what he saw, heard or knew of the actions or sayings of his Companions. On one occasion, for example, the Prophet (pbuh) learned of actions of some of his Companions from other Companions. Soon after the battle of Khandaq, Prophet Muhammad (pbuh) gave the order to the Companions to move quickly to surround the tribe of Banu Quraydah, encouraging them to hurry so that perhaps they would pray 'Asr (the late afternoon prayer) there. Some of the Companions of the Prophet (pbuh) responded immediately and left without praying 'Asr. They arrived after sunset, pitched camp and prayed 'Asr- after sunset. At the same time another group of Companions formulated their judgment differently. They thought that the Prophet (pbuh) was merely encouraging them to hasten to their destination, rather than to delay 'Asr until after sunset. Consequently, they decided to stay in Madinah until they had prayed 'Asr. Immediately thereafter, they hastened towards the tribe of Banu Quraydhah. When the Prophet (pbuh) was told of how each group responded differently to his announcement, he (pbuh) affirmed both judgments.
Physical and Moral Traits of Prophet Muhammad (pbuh)
Everything authentically narrated concerning the Prophet's complexion and the rest of his physical features is also included in the definition of sunnah. Umm Ma'bad described what she saw of the great Prophet (pbuh). She said:
"I saw a man, his face radiant with a bright glow, not too thin or too fat, elegant and handsome. His eyes had a deep black hue with long eyelashes. His voice was pleasant and his neck long. He had a thick beard. His long black eyebrows were beautifully arched and connected to each other. In silence, he remained dignified, commanding utmost awe and respect. When he spoke, his speech was brilliant. Of all people he was the most handsome and the most pleasant, even when approaching from a distance. In person, he was unique and most admirable. Graced with eloquent logic, his speech was moderate. His logical arguments were well organized as though they were a string of gems. He was not too tall or too short, but exactly in between. Among three, he appeared the most radiant and most vibrant. He had companions who affectionately honored him. When he spoke, they listened to him attentively. When he gave orders, they were quick to execute them. They rallied around him guarding him. He never frowned or spoke frivolously." [Hakim]
Along with his physical features, his Companions also described his habits and behavior with people. Once Anas reported:
"I served the Prophet of Allah (pbuh) for ten years. Never once did he so much as express any bit of displeasure nor did he ever ask 'Why did you do it?' for something I did or 'Why didn't you do it?' for something I didn't do."
From the above we can clearly see that when the term sunnah appears in a general context refering to Prophet Muhammad (pbuh) it comprises anything narrated about the Prophet (pbuh) and authentically traced to him. Once a Muslim learns of the authenticity of any narration, he/she is obliged to follow and obey it accordingly. Such obedience is mandated by Allah as He declares
"...and obey Allah and His Prophet and do not turn away when you hear (him speak)." [8:20]
At times, some Muslims are perplexed when people say that sunnah is something only recommeded and is not mandatory. Thus they conclude that we are only required to follow the Qur'an and not the Sunnah. Such an argument results from a gross misunderstanding. Scholars of Islamic jurisprudence use the term sunnah to denote what is authentically established of Prophet Muhammad (pbuh) in deeds which were not subsequentlly made mandatory by Allah.
They further hold that this includes any saying of Prophet Muhammad (pbuh) where he encourages Muslims to do a particular task and compliments those who imbibe such attributes. Thus to them, the term sunnah denotes what is authentically established of Prophet Muhammad (pbuh) in deeds which he did voluntarily and which were not subsequently made mandatory by Allah. They further hold that this includes any saying of Prophet Muhammad (pbuh) where he encourages Muslims to do a particular task and compliments those who imbibe such attributes. Thus to them, the term sunnah refers to what is "recommended" and is not mandatory (fard or wajib).
From the above, we can clearly see that the term sunnah takes on different meanings when used by different Islamic disciplines.
Sources
Sources
³The ultimate manifestation of God's grace for man, the ultimate wisdom, and the ultimate beauty of expression: in short, the word of God.² This is how the German scholar, Muhammad Asad, once described the Qur'an. If one were to ask any Muslim to depict it, most likely they would offer similar words. The Qur'an, to the Muslim, is the irrefutable, inimitable Word of God. It was revealed by God Almighty, through the instrument of Prophet Muhammad (pbuh). The Prophet (pbuh) himself had no role in authoring the Qur'an, he was merely a human secretary, repeating the dictates of the Divine Creator:
"He (Muhammad) does not speak of his own desire. It is no less than an Inspiration sent down to him." [53:3-4]
The Qur'an was revealed in Arabic, to Prophet Muhammad (pbuh), over a period of twenty-three years. It is composed in a style so unique, that it cannot be deemed either poetry or prose, but somehow a mixture of both. The Qur'an is imimitable; it cannot be simulated or copied, and God Almighty challenges mankind to pursue such an endeavor if he thinks he can:
"Or do they say he forged it? Say: Bring then a chapter like unto it, and call (to your aid) anyone you can, beside God, if it be you speak the truth." [10:38].
The Qur'an's language is indeed sublime, its recitation moving, as one non-Muslim scholar noted, it was like ³the cadence of my heartbeat². Due to its unique style of language, the Qur'an is not only highly readable, but also relatively easy to remember. This latter aspect has played an important role not only in the Qur'an's preservation, but in the spiritual life of Muslims as well. God Himself declares,
"And We have indeed made the Qur'an easy to understand and remember; then is there anyone that will receive admonition?" [54:17]
One of the most important characteristics of the Qur'an is that it remains today, the only holy book which has never changed; it has remained free from any and all adulterations. Sir William Muir noted, "There is probably in the world no other book which has remained (fourteen) centuries with so pure a text." The Qur'an was written down during the lifetime and under the supervision of the Prophet, who himself was illiterate, and it was canonized shortly after his death by a rigorous method which scrutinized both written and oral traditions. Thus its authenticity is unblemished, and is its preservation is seen as the fulfillment of God's promise:
"We have, without doubt, sent down the Message, and We will assuredly guard it from corruption." [15:9]
The Qur'an is a book which provides the human being the spiritual and intellectual nourishment he/she craves. Its major themes include the oneness of God, the purpose of human existence, faith and God-consciousness, the Hereafter and its significance. The Qur'an also lays a heavy emphasis upon reason and understanding. In these spheres of human understanding, the Qur'an goes beyond just satisfying the human intellect; it causes one to reflect on implications. There are Qur'anic challenges and prophecies. One of the most exciting fields in recent years has been the discovery that, of the significant amount of scientific information in the Qur'an, including the event of the Big Bang, embryological data, and other information concerning astronomy biology, etc., there is not a single statement that has not been borne out by modern discoveries In short, the Qur'an fulfills the heart, the soul, and the mind.
Perhaps the best description of the Qur'an was given by Ali, the cousin of Prophet Muhammad (pbuh) when he expounded upon it as,
"The Book of God. In it is the record of what was before you, the judgment of what is among you, and the prophecies of what will come after you. It is decisive, not a case for levity. Whoever is a tryant and ignores the Qur'an will be destroyed by God. Whoever seeks guidance from other than it will be misguided. The Qur'an is the unbreakable bond of connection with God; it is the remembrance full of wisdom and the straight path. The Qur'an does not become distorted by tongues. nor can it be deviated by caprices; it never dulls from repeated study; scholars will always want more of it. The wonders of the Qur'an are never ending. Whoever speaks from it will speak the truth, whoever rules with it will be just, and whoever holds fast to it will be guided to the straight path." [Al-Tirmidhi
³The ultimate manifestation of God's grace for man, the ultimate wisdom, and the ultimate beauty of expression: in short, the word of God.² This is how the German scholar, Muhammad Asad, once described the Qur'an. If one were to ask any Muslim to depict it, most likely they would offer similar words. The Qur'an, to the Muslim, is the irrefutable, inimitable Word of God. It was revealed by God Almighty, through the instrument of Prophet Muhammad (pbuh). The Prophet (pbuh) himself had no role in authoring the Qur'an, he was merely a human secretary, repeating the dictates of the Divine Creator:
"He (Muhammad) does not speak of his own desire. It is no less than an Inspiration sent down to him." [53:3-4]
The Qur'an was revealed in Arabic, to Prophet Muhammad (pbuh), over a period of twenty-three years. It is composed in a style so unique, that it cannot be deemed either poetry or prose, but somehow a mixture of both. The Qur'an is imimitable; it cannot be simulated or copied, and God Almighty challenges mankind to pursue such an endeavor if he thinks he can:
"Or do they say he forged it? Say: Bring then a chapter like unto it, and call (to your aid) anyone you can, beside God, if it be you speak the truth." [10:38].
The Qur'an's language is indeed sublime, its recitation moving, as one non-Muslim scholar noted, it was like ³the cadence of my heartbeat². Due to its unique style of language, the Qur'an is not only highly readable, but also relatively easy to remember. This latter aspect has played an important role not only in the Qur'an's preservation, but in the spiritual life of Muslims as well. God Himself declares,
"And We have indeed made the Qur'an easy to understand and remember; then is there anyone that will receive admonition?" [54:17]
One of the most important characteristics of the Qur'an is that it remains today, the only holy book which has never changed; it has remained free from any and all adulterations. Sir William Muir noted, "There is probably in the world no other book which has remained (fourteen) centuries with so pure a text." The Qur'an was written down during the lifetime and under the supervision of the Prophet, who himself was illiterate, and it was canonized shortly after his death by a rigorous method which scrutinized both written and oral traditions. Thus its authenticity is unblemished, and is its preservation is seen as the fulfillment of God's promise:
"We have, without doubt, sent down the Message, and We will assuredly guard it from corruption." [15:9]
The Qur'an is a book which provides the human being the spiritual and intellectual nourishment he/she craves. Its major themes include the oneness of God, the purpose of human existence, faith and God-consciousness, the Hereafter and its significance. The Qur'an also lays a heavy emphasis upon reason and understanding. In these spheres of human understanding, the Qur'an goes beyond just satisfying the human intellect; it causes one to reflect on implications. There are Qur'anic challenges and prophecies. One of the most exciting fields in recent years has been the discovery that, of the significant amount of scientific information in the Qur'an, including the event of the Big Bang, embryological data, and other information concerning astronomy biology, etc., there is not a single statement that has not been borne out by modern discoveries In short, the Qur'an fulfills the heart, the soul, and the mind.
Perhaps the best description of the Qur'an was given by Ali, the cousin of Prophet Muhammad (pbuh) when he expounded upon it as,
"The Book of God. In it is the record of what was before you, the judgment of what is among you, and the prophecies of what will come after you. It is decisive, not a case for levity. Whoever is a tryant and ignores the Qur'an will be destroyed by God. Whoever seeks guidance from other than it will be misguided. The Qur'an is the unbreakable bond of connection with God; it is the remembrance full of wisdom and the straight path. The Qur'an does not become distorted by tongues. nor can it be deviated by caprices; it never dulls from repeated study; scholars will always want more of it. The wonders of the Qur'an are never ending. Whoever speaks from it will speak the truth, whoever rules with it will be just, and whoever holds fast to it will be guided to the straight path." [Al-Tirmidhi
Relevance
Relevance
Since Islam is the last religion revealed by Allah, it possesses some elements that make it unique. One of these is its relevance for human beings regardless of place and time.
This means that Islam - submission to God - is a comprehensive institution which includes all the guidelines necessary for all aspects of life. Therefore, the best way to understand Islam is to look at it as more than a religion - as a complete way of life. In other words, it is a system which regulates every aspect of life, dealing with all issues - social, economic, educational, judicial, health, and even military. Thus, it is suitable for all human beings and for all times, since it is the final religion. Islamic law aims to achieve five goals for human beings in life: protecting the religion, protecting one's self, protecting one's possessions, protecting one's mind, and protecting one's offspring.
Therefore, God (Allah) decided on two main domains of law:
1. If the domain always requires change and progress, Allah legislated comprehensive yet flexible rules and gave people the chance to create and develop the necessary laws to satisfy the specific needs of a certain period of time. For example, in the rule of consultation (Shura), Allah decided that it should be the general rule for any government; however, its form and style are left open for people to choose and decide according to their needs.
2. If the domain does not require or lend itself to change or progress, Allah legislated fixed and detailed laws that govern all issues related to a specific area. Thus, there is no way for man to change or develop those laws, which were made for the welfare of all mankind. For example, the area of worshipping God contains fixed details which cannot be changed at all. These regard prayer, fasting, making pilgrimage, etc. Another example is in family matters, such as the laws of marriage, divorce, and inheritance.
To show how Islam cares for the environment, one can cite the many laws that protect the environment. About fourteen hundred years ago. Prophet Muhammad (pbuh) said:
"The world is green and beautiful, and Allah has appointed you as His stewards over it. He sees how you acquit yourselves."
Muhammad showed how important plants and trees are by saying: "Whoever plants a tree and looks after it with care until it matures and becomes productive will be rewarded in the Hereafter." Even in the territory of an enemy, Islam's care for plants, animals, and trees is profound. Abu Bakr, the first Caliph, or successor, to Muhammad (pbuh), instructed his troops that he was sending into battle not to cut down any trees or kill any animals except for food.
These are but a few examples of how Islam remains relevant in the modern world.
Since Islam is the last religion revealed by Allah, it possesses some elements that make it unique. One of these is its relevance for human beings regardless of place and time.
This means that Islam - submission to God - is a comprehensive institution which includes all the guidelines necessary for all aspects of life. Therefore, the best way to understand Islam is to look at it as more than a religion - as a complete way of life. In other words, it is a system which regulates every aspect of life, dealing with all issues - social, economic, educational, judicial, health, and even military. Thus, it is suitable for all human beings and for all times, since it is the final religion. Islamic law aims to achieve five goals for human beings in life: protecting the religion, protecting one's self, protecting one's possessions, protecting one's mind, and protecting one's offspring.
Therefore, God (Allah) decided on two main domains of law:
1. If the domain always requires change and progress, Allah legislated comprehensive yet flexible rules and gave people the chance to create and develop the necessary laws to satisfy the specific needs of a certain period of time. For example, in the rule of consultation (Shura), Allah decided that it should be the general rule for any government; however, its form and style are left open for people to choose and decide according to their needs.
2. If the domain does not require or lend itself to change or progress, Allah legislated fixed and detailed laws that govern all issues related to a specific area. Thus, there is no way for man to change or develop those laws, which were made for the welfare of all mankind. For example, the area of worshipping God contains fixed details which cannot be changed at all. These regard prayer, fasting, making pilgrimage, etc. Another example is in family matters, such as the laws of marriage, divorce, and inheritance.
To show how Islam cares for the environment, one can cite the many laws that protect the environment. About fourteen hundred years ago. Prophet Muhammad (pbuh) said:
"The world is green and beautiful, and Allah has appointed you as His stewards over it. He sees how you acquit yourselves."
Muhammad showed how important plants and trees are by saying: "Whoever plants a tree and looks after it with care until it matures and becomes productive will be rewarded in the Hereafter." Even in the territory of an enemy, Islam's care for plants, animals, and trees is profound. Abu Bakr, the first Caliph, or successor, to Muhammad (pbuh), instructed his troops that he was sending into battle not to cut down any trees or kill any animals except for food.
These are but a few examples of how Islam remains relevant in the modern world.
Peace
Peace
"Peace" is the most common word on a Muslim's tongue. Whenever two people meet, they exchange greetings, wishing each other peace: "Peace be upon you." But peace cannot prevail except through justice. Since the concept of justice may differ from one man to another, or from one society to another, Muslims believe that real justice is that which is specified by Allah (God).
Islam permits fighting in self-defense, in defense of the religion, or by those who have been expelled forcibly from their homes. At the same time, Islam requires one to treat one's enemy mercifully. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees, and livestock. Islam also requires that if an enemy declares his desire to end hostilities and seek peace, the Muslims must do the same.
The concept of Jihad (struggling in the cause of Allah) is stated in the Qur'an. Allah said: "Fight in the cause of God those who fight you, but do not transgress limits. God does not love transgressors." [2:19] Jihad is never to be waged to force anybody to choose a particular religion. On the contrary, it is to waged to protect his right to choose freely. Therefore, if there is a force in the world that tries to prevent a person from practicing this right, Jihad may lead to fighting the force that is trying to prevent him from exercising free will.
"Peace" is the most common word on a Muslim's tongue. Whenever two people meet, they exchange greetings, wishing each other peace: "Peace be upon you." But peace cannot prevail except through justice. Since the concept of justice may differ from one man to another, or from one society to another, Muslims believe that real justice is that which is specified by Allah (God).
Islam permits fighting in self-defense, in defense of the religion, or by those who have been expelled forcibly from their homes. At the same time, Islam requires one to treat one's enemy mercifully. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees, and livestock. Islam also requires that if an enemy declares his desire to end hostilities and seek peace, the Muslims must do the same.
The concept of Jihad (struggling in the cause of Allah) is stated in the Qur'an. Allah said: "Fight in the cause of God those who fight you, but do not transgress limits. God does not love transgressors." [2:19] Jihad is never to be waged to force anybody to choose a particular religion. On the contrary, it is to waged to protect his right to choose freely. Therefore, if there is a force in the world that tries to prevent a person from practicing this right, Jihad may lead to fighting the force that is trying to prevent him from exercising free will.
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