Do Muslims Believe That Jesus Is The Son Of Allah?

Peace of God and His mercy to you.

Jesus is not the son of Allah. He is a miracle from Allah.

From Islam Q&A:

Question:
Can you be a Muslim and still believe that Jesus is the son of God?

Answer:
Praise be to Allaah.

One of the most important principles of belief in Allaah is to declare that Allaah is above all attributes that imply shortcomings. One of the attributes that imply shortcomings that the Muslim must reject is the notion that Allaah has a son, because that implies need and that there is a being who is like unto Him, and these are matters which Allaah is far above. Allaah says in Soorat al-Ikhlaas, which describes an attribute of the Most Merciful and is regarded as being equal in reward to reciting one-third of the Qur’aan:

“Say (O Muhammad): He is Allaah, (the) One.

Allaah-us-Samad [Allaah — the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)].

He begets not, nor was He begotten.

And there is none co-equal or comparable unto Him”

[al-Ikhlaas 112:1-4 – interpretation of the meaning]

Because the Christians believe that ‘Eesa (Jesus) is the son of God – exalted be Allaah far above what they say – many verses of the Qur’aan deny this claim and refute it, as Allaah says (interpretation of the meaning):

“And the Jews say: ‘Uzair (Ezra) is the son of Allaah, and the Christians say: Messiah is the son of Allaah. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allaah’s Curse be on them, how they are deluded away from the truth!”

[al-Tawbah 9:30]

“O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allaah aught but the truth. The Messiah ‘Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allaah and His Word, (‘Be!’ — and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him; so believe in Allaah and His Messengers. Say not: ‘Three (trinity)!’ Cease! (it is) better for you. For Allaah is (the only) One Ilaah (God), glory is to Him (Far Exalted is He) above having a son. To Him belongs all that is in the heavens and all that is in the earth. And Allaah is All-Sufficient as a Disposer of affairs”

[al-Nisa’ 4:171]

“The Messiah [‘Eesa (Jesus)], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother [Maryam (Mary)] was a Siddeeqah [i.e. she believed in the Words of Allaah and His Books]. They both used to eat food (as any other human being, while Allaah does not eat). Look how We make the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to them; yet look how they are deluded away (from the truth)”

[al-Maa’idah 5:75]

“And the Jews say: ‘Uzair (Ezra) is the son of Allaah, and the Christians say: Messiah is the son of Allaah. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allaah’s Curse be on them, how they are deluded away from the truth!”

[al-Tawbah 9:30]

Because this false belief existed among the Christians, it was essential for those among them who entered Islam to give up these false beliefs which contradict Islam, one of which is this belief. It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever bears witness that there is no god except Allaah alone, with no partner or associate, and that Muhammad is His slave and Messenger and that ‘Eesa is His slave and Messenger, and His Word which He bestowed upon Maryam and a spirit created by Him, and that Paradise is real and Hell is real, Allaah will admit him to Paradise (and grant him a position therein) according to his deeds.” (al-Bukhaari, 3435; Muslim, 28). Al-Qurtubi (may Allaah have mercy on him) said: From this it may be understood what the Christian must be taught to say when he becomes a Muslim. Fath al-Baari, hadeeth no. 3435.

Based on this, a person can only be regarded as a Muslim if he disavows himself of this false belief, and believes that Allaah is above all shortcomings. Whoever acknowledges the greatness of Allaah will find it easy to give up his old beliefs that are not appropriate with regard to Allaah. We ask Allaah to help us to venerate Him and appreciate how great He is.

The Virtue Of Friday

Peace of God and His mercy to you.

Today is Friday. Friday is the Holy Day of the week in Islam.

From Islam Q&A:

Question:
Which day of the week do you consider most holy and your sabbath?

Answer:
Praise be to Allaah.

It should be noted that the entire life of a Muslim is worship of Allaah; there is no special day for worship, for the Muslim is worshipping Allaah all the time. But there is a day which Allaah has made special for this ummah (nation), the nation of Muhammad (peace and blessings of Allaah be upon him), and which Allaah has favoured above all the other days of the week. That day is Friday. There are a number of hadeeths which speak of the virtue of this day, including the following:

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “We (Muslims) are the last (of the nations) but (we will be) the foremost on the Day of Resurrection, although the former nations were given their scriptures before us and we were given our after them. And this (Friday) is the day concerning which they disputed. So Allaah guided us (to it), tomorrow (i.e., Saturday) is for the Jews and the day after (i.e., Sunday) is for the Christians.” (Narrated by al-Bukhaari, al-Jumu’ah, 847).

It was also narrated (by al-Bukhaari) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best day on which the sun rises is Friday. On this day Adam was created, on this day he entered Paradise and on this day he was expelled from it.” (Narrated by Muslim, al-Jumu’ah, 1410)

It was narrated that Taariq ibn Shihaab said: “A Jewish man said to ‘Umar, ‘O Commander of the faithful, if this aayah – ‘This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion’ [al-Maa'idah 5:3 – interpretation of the meaning] – had been revealed to us, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “I know on which day this aayah was revealed; it was revealed on the Day of ‘Arafaah, which was a Friday.” (Narrated by al-Bukhaari, Al-I’tisaam bi’l-Kitaab wa’l-Sunnah, 6726).

Among the hadeeth which explain the reward for this day is that which was narrated by Abu Hurayrah, which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Each of the five daily prayers and from one Jumu’ah prayer to the next is an expiation for the time in between, so long as one does not commit any major sin.” (al-Tahaarah, 342).

It was narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When Friday comes, at each door of the mosque there are angels who write down the first ones to come to the mosque. Then when the imaam sits down they close their books and come to listen to the sermon. The one who comes early (for Friday prayer) is like who sacrificed a camel, then those who come after him (in order of their coming) are like one who sacrificed a cow, then one who sacrificed a horned ram, then one who sacrificed a chicken, then like one who offered an egg.” (narrated by al-Bukhaari, al-Jumu’ah, 1416).

It was also narrated in a hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “One of the best of your days is Friday. On it Adam was created and on it he died. On it the Trumpet will be blown and on it all creatures will perish (prior to the Resurrection on the Last Day). So send many blessings upon me on that day, for your blessings will be shown to me.” They said, “How will our blessings be shown to you when your body will have become dust?” He said, “Allaah has forbidden the earth to consume our [Prophets’] bodies.” (Narrated by Abu Dawood and al-Nasaa’i; classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, no. 695).

It was narrated in a hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever makes his wife do ghusl and does ghusl himself [i.e., has intercourse] on Friday and goes out early, walking not riding, and comes close to the imaam and listens [to the sermon] without interrupting, will have for each step he takes a reward equal to that of fasting and praying at night for one year.”

(Narrated by Ahmad and al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, no. 687)

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned Friday and said: “On this day there is an hour when no Muslim slave stands and prays and asks Allaah for something, but Allaah will give it to him,” and he gestured with his hand to indicate that whatever he asks fo , is as nothing to Allaah. (Narrated by al-Bukhaari, al-Jumu’ah, 883)

It was narrated from Anas ibn Maalik that the Prophet (peace and blessings of Allaah be upon him) said: “Seek the hour in which there is hope that prayers will be answered, on Friday after ‘Asr (mid-afternoon) prayer, until the sun goes down.” (Narrated by al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, no. 700).

And Allaah knows best.

Are Muslims Baptized?

Peace of God and His mercy to you.

Baptism (according to The Free Dictionary):

a Christian religious rite in which a person is immersed in or sprinkled with water as a sign of being cleansed from sin and accepted as a member of the Church.

Are we born sinful? How can we be sinful in our mother's womb? - We are not!

Where Islam assumes a unity of body and soul, along with an original innocence that does not require ritual salvation, but one based on deeds and individual accountability, Christian philosophy sees the two as independent entities. Inspired by Plato’s philosophy of dualism, it conceives of a rational, controllable mind or soul, as well as a body that is governed by blind necessity and that cannot always be kept in check by the mind.

From Reading Islam:

One of the fundamental distinctions between Islam and Christianity lies in their view of the relationship between body and soul. This also indirectly reveals a difference in the value they both give to water!

Where Islam assumes a unity of body and soul, along with an original innocence that does not require ritual salvation, but one based on deeds and individual accountability, Christian philosophy sees the two as independent entities. Inspired by Plato’s philosophy of dualism, it conceives of a rational, controllable mind or soul, as well as a body that is governed by blind necessity and that cannot always be kept in check by the mind.

The idea of separation of body and soul was adopted by the Church and strongly dominated the ideology of early Christian ascetics. They believed physical suffering and deprivation would purify the spirit and bring the faithful closer to Christ, leading to decidedly questionable ideas about purity and cleanliness.

Saints of early Christianity boasted that water had never touched their feet except when they had had to wade across a stream… St. Jerome also denounced bathing as a pagan practice and affirmed that: “He who has bathed in Christ [i.e. has been baptized] does not need a second bath.”

This abhorrence of bathing and everything related to it persisted far into the Middle Ages and went beyond the realms of the clergy. During the Spanish Reconquista of the fifteenth century, Queen Isabella famously declared she would not change her robe until Granada fell. Given that the siege lasted eight months, one can imagine the odor that surrounded the pious Catholic Queen…

As for Islam, the unity of body and soul meant regular ablution and bathing, as a religious requirement linked to the very notion of worship…

Christian baptism, in which newborn babies - or adults - are blessed by holy water and accepted into the Church, also reveals a different view of water in the two religions. In Islam, all water is pure and sent as a gift from Allah. This is repeated many times in the Qur’an, as in Surah 77, verse 27:

*{We provided you with sweet water}*

According to Islam, all water - as long as it is mutlaq (absolutely natural, free from impurities) - can be used for ablution.

The “holy” water that is used in Christian baptism is of a different nature; it is not just any water, but water that has been blessed in the name of Christ… This blessing gives the water a special quality, an added value that sets it apart and elevates it above other water.

Records from the early Church Fathers show that “holy” water was believed to chase away evil spirits and cure a variety of illnesses. Many Christians kept baptismal water in their houses throughout the year, or else used it to water their fields, vineyards and gardens.

As for Islamic doctrine, it ascribes purity to all water. The Qur’an says in Surah 22, verse 5:

*{And you see the land dried up, but when We send down water upon it, it trembles, and swells, and grows…}*

Also, wudu’ (ablution before prayers) and ghusl (bathing from physical impurity, as monthly menstruation or marital sexual intercourse, etc.) are both part of the act of worship, rituals that are mandatory to perform prayers. As such, these rituals include a spiritual component, which means that even if one is physically clean, but has not carried out the purification in ritual fashion, he/she is not permitted to pray.

Still, this prohibition has nothing to do with physical purity - whether one has clean feet or whether one might stain the ground he/she will stand on to pray, for example. It is purely a question of reverence towards the idea of standing to pray to Allah.

Thus, physical purity alone does not suffice to arrive at a state of tahara, ritual purity. Ablution should not be carried out mechanically, but only after neyya (intention), the silent expression of sincerity and obedience to Allah.

This is the spiritual component of the purification ritual: while the body is purified with water, the mind must be completely focused on Allah. Carrying out wudu’ or ghusl, simply for refreshment in hot weather, for example, makes it a secular act not a part of a Muslim worship…

The physical and spiritual components of the purification ritual reflect the Islamic principle of tawhid (oneness): body and mind should be united in the performance of religious duties, to become one… worshiping Allah, the One and Only. Islam means “surrendering to Allah”, and Muslims, “those who have surrendered to Allah”, do so with body and soul.

An inscription in the baths of Granada’s old Moorish Quarter expresses this link between physical and spiritual purity. It says that the body is the mirror of the soul, and therefore “outer stains suggest inner ones as well.”

There are two types of purification by water in Islam. Wudu’, the minor purification carried out before prayer, consists of washing the hands, the face, the forearms, the feet and sweeping by the head. The hadiths explain that by performing wudu’ the believer kind of washes away sin.

The process of wudu’ is described in a very physical way, as though the sin were a visible stain, an insidious little demon that clings to the believer and can only be chased away with water!! Thus when a believer washes his face during wudu’, it is said that every sin that he/she contemplated with his/her eyes, is washed away from his/her face with the last drop of water; when he/she washes his/her hands, every sin they wrought is effaced; and when he/she washes his/her feet, every sin toward which his/her feet have walked, is washed away, until he/she comes out pure of all sins.

As for ghusl, it is the major purification, which cleanses the whole body from impurities and is required after sexual intercourse, menstruation, childbirth, before adopting Islam, and after death. Also, it is recommended before important celebrations and during hajj (pilgrimage). Muhammad (pbuh) advised his followers to bath at least every Friday, clean their body, cut their fingernails and add nice scents to their hair and clothes.

Much can be said about how the notion of original innocence was also reflected in a close relation between the Muslim and nature. We live on earth not because we left paradise… but because we were destined to live on it! And, we enjoy its purity and use its waters to purify our bodies and soul in daily life…

As there is no concept of incarnation or embodiment in the notion of divinity in Islam, water is a blessing. It is not sacralized by human words, but by the initial creation of it by Allah.

We can use this issue to explore the core of Tawhid – oneness and transcendence of God - but this is a very vast issue that needs separate elaboration.

Women In Islam

Peace of God and His mercy to you.

A reminder, please:

Many people confuse culture with religion, many others do not know what their religious books are saying, and many others do not even care.

A new Website about women in Islam: Islam's Women

From the Website:

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 Quran states:

"And among His signs is this: that He created mates for you from yourselves that you may find rest and peace of mind in them, and He ordained between you love and mercy. Certainly, herein indeed are signs for people who reflect." [Noble Quran 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 Allah forgave both. 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, Ayshah, 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 and jurists.

We might also mention that while many in the West criticize Islam with regard to the treatment of women, in fact a number of Muslim countries have had women rulers and presidents. To name a few: Turkey; Bangladesh and Pakistan.

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. The groom gives a marriage dowry to the bride for her own personal use. She keeps her own family name, rather than taking her husband's. As a wife, a woman has the right to be supported by her husband even if she is already rich. She also has the right to seek divorce and custody of young children. She does not return the dowry, except in a few unusual situations.

Despite the fact that in many places and times Muslim communities have not always adhered to all or even many of the foregoing in practice, the ideal has been there for 1,400 years, while virtually all other major civilizations did not begin to address these issues or change their negative attitudes until the 19th and 20th centuries, and there are still many contemporary civilizations which have yet to do so.

Do Major Sins Cancel Out Good Deeds?

Peace of God and His mercy to you.

Sins in Islam can be explained as in the following quote from Reading Islam:

Sin, from the point of view of Islam, is a conscious and willful act that violates a commandment of God or the right of a fellow being. We cannot consider a person to be a sinner if he or she acts under duress or out of ignorance. Because, human accountability is an important aspect of justice as envisaged in Islam. And no one can be truly held accountable for an action he has no power to avoid. Because, God does not lay more burden on a human than he can bear. Islam teaches that sin is an avoidable act that harms the perpetrator's own soul. This means that there is no innate or inherited nature that prompts a person to disobey God. That is to say, it is a person's free choice whether to sin or not; and one's disposition to sin is only as much as, if not less than, their inclination to do good. One important teaching of Islam as taught by the Prophet is this hadith:

"Deeds are but by intentions and every person shall have what he intended." (Al-Bukhari and Muslim)

This means that a person's motive should be taken into consideration when we judge his or her actions. And we know that motive is something that is in the mind of the people and even if they speak out why they have acted in a particular way, we have no means of verifying their claim.

Question:
Does Allah accept the good deeds of adulterous people or not? Does adultery make good deeds profitless? Can an adulterer who keeps on doing this evil action, have good deeds, or they will not be accepted until he repents to Allah? Does Allah accept the fasting and prayers of an adulterer? Knowing that the prophet, peace be upon him said what means that the doors of heavens open after midnight and a caller calls saying, will anyone pray so that his prayers will be accepted, will anyone ask for something so that it will be given to him, is there anyone in distress so that Allah relieves it, then there would be no Muslim asking Allah for anything except that it will be given to him, except an adulterer who earns by his genitals, and a man who takes taxes unfairly. It is mentioned in the above hadeeth also that Allah will make their good deeds like scattered floating particles of dust, because they commit what Allah forbade. Please clarify this matter and how authentic is this hadeeth?

Answer:
Praise be to Allaah.

One of the well-established facts that is affirmed by the Qur’aan and on which Ahl al-Sunnah are unanimously agreed is that sins and major sins do not erase all of the good deeds of the Muslim, and that there is nothing that erases the good deeds of a Muslim altogether except kufr and shirk. This is indicated by the verse in which Allaah says (interpretation of the meaning):

“And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever”

[al-Baqarah 2:217]

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/321-322):

The Sahaabah and Ahl al-Sunnah wa’l-Jamaa’ah are of the view that those who commit major sins will be brought forth from Hell and intercession will be made for them. A single major sin does not erase all good deeds, but it may erase an equivalent amount of them, according to most of Ahl al-Sunnah. Nothing erases all good deeds except kufr, just as nothing erases all bad deeds except repentance. If the one who has committed a major sin does some good deeds, seeking thereby the pleasure of Allaah, Allaah will reward him for that, even if he deserves to be punished for his major sin. The Book of Allaah distinguishes between the ruling on thieves, adulterers and believers fighting with one another, and the ruling on the kuffaar with regard to how they are labelled and the ruling applicable to them. The mutawaatir Sunnah of the Prophet (peace and blessings of Allaah be upon him) and the consensus of the Sahaabah points to that. According to Ahl al-Sunnah wa’l-Jamaa’ah, good deeds are accepted from the one who fears Allaah and does them purely for the sake of Allaah and in accordance with the command of Allaah. If a person is sincere towards Him in doing an action, He will accept it from him, even if he disobeys Him in other ways; if a person is not sincere towards Him when doing it, He will not accept it from him, even if he obeys Him in other ways. End quote.

The hadeeth which is mentioned in the question is the hadeeth narrated by Thawbaan (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him) who said: “I certainly know people of my ummah who will come on the Day of Resurrection with good deeds like the mountains of Tihaamah, but Allaah will make them like scattered dust.” Thawbaan said: O Messenger of Allaah, describe them to us and tell us more, so that we will not become of them unknowingly. He said: “They are your brothers and from your race, worshipping at night as you do, but they will be people who, when they are alone, transgress the sacred limits of Allaah.”

Narrated by Ibn Majaah in his Sunan (no .4245); al-Rawiyaani in al-Musnad (1/425); al-Tabaraani in al-Awsat (5/46) and al-Sagheer (1/396); Musnad al-Shaamiyeen (no. 667); al-Daylami in Musnad al-Firdaws (7715). Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (505).

This is evidence that supports the principle we have mentioned, which is that some bad deeds may cancel out a portion of a person’s good deeds and of the reward for his righteous needs.

For more information on what we have mentioned about this issue, please see the answer to question no. 81874.

With regard to the second hadeeth you mentioned, it is the hadeeth of ‘Uthmaan ibn Abi’l-‘Aas al-Thaqafi, according to which the Prophet (peace and blessings of Allaah be upon him) said:

“The gates of heaven are opened halfway through the night and a caller cries out: Is anyone supplicating so that he may be answered? Is anyone asking so that he might be given? Is anyone in distress, so that he might be granted relief? And there will be no Muslim left who is supplicating but Allaah will answer him, except for a zaaniyah who earns a living from committing zina or an extortionist.”

Narrated by al-Tabaraani in al-Mu’jam al-Kabeer (9/59) and in al-Mu’jam al-Awsat (3/154). Al-Haythami said in Majma’ al-Zawaa’id (10/156): Its men are the men of saheeh. Al-Albaani said in al-Silsilah al-Saheehah 91073): Its isnaad is saheeh.

Based on this, there is no suggestion that all his good deeds will be erased, rather it shows that the du’aa’ of the adulterer (zaani) who is persisting in his zina will not be accepted, and this is a valid meaning. Major sins are one of the impediments to du’aa’ being accepted. How can Allaah respond to one who is remaining in sin and not giving it up or repenting from it?

And Allaah knows best. Source: Islam Q&A

Islam & Politics: An Unholy Mix?

Peace of God and His mercy to you.

Read what Muslims think about politics and Islam:

Let us start by defining what we mean by 'Islam' when we talk about politics. In the area of politics, 'Islam' could only mean general guidelines and principles, rather than specific rules and detailed fatwas about specific political matters.

And let us look at man-made democracy in politics according to Islamic values:

... if the Prophet (peace be upon him) had consulted his companions in a direct and oral way (as narrated about the battles of Badr and Uhud, for example), this does not mean that 'Islam' prefers or encourages some sort of 'direct democracy' over other types of polling systems or political systems. Any type of democracy, or even a different political theory or system, is approved in Islam only as long as it is compatible with the principles of consultation, justice, equality of human beings, and the other Islamic principles and values.

And we should not forget about the great system of Shura, a part of Sharia:

... when it comes to political participation, the Quranic verses that apply here are the verses that talked about shura (consultation), which is a general and guiding principle. The mechanism of how this consultation should take place is meant, in Islam, to be changeable and to be left for people to define according to their own time and circumstances.

Many people think Islam is only concerned about imposing a set of rules. Islam, amazingly, is a way of guiding the people in most facets of life. Not only concerned about rules, but Islam is also concerned about making the people follow the guidelines and principles of justice, patience, truthfulness, care, peace, wisdom and piety in their life.

The Relationship Between Islam & Politics
From Reading Islam:

The relationship between 'Islam' and politics is not a simple relationship that could be explained in one statement such as either statement mentioned in your question. So, 'Islam cannot mix with politics' is not an accurate statement. Nor is 'political matters cannot be dissociated from Islam' an accurate statement either.

Let us start by defining what we mean by 'Islam' when we talk about politics. In the area of politics, 'Islam' could only mean general guidelines and principles, rather than specific rules and detailed fatwas about specific political matters.

In other words, the part of Islam that deals with the ever-changing area of politics is the part that is about its fixed universal values and principles, and not the part that is about its details and instructions.

For example, when it comes to political participation, the Quranic verses that apply here are the verses that talked about shura (consultation), which is a general and guiding principle. The mechanism of how this consultation should take place is meant, in Islam, to be changeable and to be left for people to define according to their own time and circumstances.

Thus, if the Prophet (peace be upon him) had consulted his companions in a direct and oral way (as narrated about the battles of Badr and Uhud, for example), this does not mean that 'Islam' prefers or encourages some sort of 'direct democracy' over other types of polling systems or political systems.

Any type of democracy, or even a different political theory or system, is approved in Islam only as long as it is compatible with the principles of consultation, justice, equality of human beings, and the other Islamic principles and values.

For another example, the issue of wars (or jihad al-qital) is also a political issue that should only be based on the general guidelines of Islam and cannot have one and only rule for every place and time.

In this area, what is required is to balance two objectives (maqasid): (1) to promote and protect peaceful co-existence, which is one of Islam's higher principles, and (2) to promote and protect Muslims' lives and wellbeing, which is also one of Islam's higher principles.

The default and ideal situation in Islam is peace and peaceful co-existence, and directing the Muslim struggle (jihad) to bettering themselves and improving their morals and spirituality (jihad al-nafs), thus giving a chance for (1) and (2) to be fulfilled together.

This is proven by numerous traditions of the Prophet. One such tradition is 'The Scroll of Madinah' (Sahifat Al-Madinah), in which the Prophet and the Jews of Madinah wrote a 'covenant' that defined the relationship between Muslims and Jews living in Madinah. The scroll stated that, "Muslims and Jews are one nation (ummah), with Muslims having their own religion and Jews having their own religion." (Refer, for example, to: Burhan Zuraiq, Al-Sahifah: Mithaq Al-Rasoul, 1st ed., Damascus: Dar al-Numair 1996, p. 353).

However, if that peaceful co-existence is betrayed by others and Muslims are 'killed and driven out of their homes,' as the other verses say, then fighting is sanctioned in order to protect Muslims' lives.

The problem with many of these militant groups that you mentioned is that they misinterpret the verses of the Quran to mean one choice for all time: war! They, surprisingly, forget about the higher objectives of prosperity and cooperation of human beings.

For example, the verse, which has come to be named 'The Verse of the Sword' (ayat al-saif), according to some scholars, states: *{But when the forbidden months are past, then slay the pagans wherever you find them, and seize them.}* (At-Tawbah 9:5)

The historical context of the verse, in the ninth year of Hijrah, is that of a war between Muslims and the pagans of Makkah. The thematic context of the verse in chapter nine is also the context of the same war, which the Chapter is addressing.
However, the verse was taken out of its thematic and historical contexts and claimed to have defined the ruling between Muslims and non-Muslims in every place, time, and circumstance. Hence, it was perceived to be in disagreement with more than two hundred other verses of the Quran, all calling for dialogue, freedom of belief, forgiveness, peace, and even patience.

Conciliation between these different evidences, somehow, was not an option. To solve the disagreement, based on the method of abrogation, some exegetes concluded that this verse (9:5), which was revealed towards the end of the Prophet's life, abrogated each and every verse that was revealed before it.

Therefore, the following verses were considered abrogated: 'no compulsion in the religion;' (Al-Baqarah 2:256) 'forgive them, for God loves those who do good to people;' (Al-An`am 6:13) 'repel evil with that which is best; (Al-Mu'minun 23:96) ' 'so patiently persevere;' (Ar-Rum 30:60) 'do not argue with the People of the Book except with means that are best;' (Fussilat 41:46) and '(say:) You have your religion and I have my religion.' (Al-Kafirun 109:6)

In addition, a large number of prophetic traditions that legitimize peace treaties and multi-cultural co-existence, to use contemporary terms, were also abrogated.

What we need in today's world, other than cases of self-defense of course, is to spread a culture of mutual co-existence and multi-faith dialogue and cooperation.

This is what Muslims need to give priority to in your country and other countries where Muslims and non-Muslims have co-existed peacefully for centuries.

Why So Many Religions?

Peace of God and His mercy to you.

Why Christianity came after Judaism? Why Islam came after both?

A one-word answer: Guidance.

Incompleteness as well as deviation prompted guidance. With Islam as the last religion, the message was elaborated and completed.

From God Allah Website:

If there is only one God, then why are there so many religions?

All religions originated with Allah and then people began to add or take away from the teachings so as to take control over each other.

"This day, those who disbelieved have given up all hope of your religion, so fear them not, but fear Me. This day, I have perfected your religious Way of life for you, completed My Favour upon you, and have chosen for you to surrender and submit to me in peace as your religious way of life.."
[Holy Quran 5:3]

Allah does not force anyone to submit to Him. He has laid out a clear path and then made it known to them the two ways (Heaven or Hell). The person is always free to make his or her own choice.

"There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut (false gods and false worship) and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.

Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are Taghut [false gods and false worship.], they bring them out from light into darkness. Those are the dwellers of the Fire, and they will remain there forever."
[Holy Quran 2:256-257]

There is no compulsion in the way of "Islam." Whoever chooses to worship Allah without partners and is devoted to Him and is obeying His commands as much as possible has grasped the firm handhold that will never break. Whoever denies God and chooses some other way to worship or not to believe at all, for them there is an eternal punishment that is most horrible (Hell).

People began to seperate into different groups due to their rejection of truth and denial of clear proofs becoming evident to them from their Lord.

And the people of the Scripture (Jews and Christians) differed not amongst themselves until after clear evidence came to them.

"And they were not commanded anything more than this; to worship Allah, alone (without making partners with Him in worship) and establish regular devotional prayers and pay the charity due to the poor; and this is the correct Way (way of life and religion)."
[Holy Quran 98:4-5]

Allah warns the Muslims not to fall into the same trap as the people before them, by disputing with each other and seperating into different religious groups:

And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.

"On the Day (i.e. the Day of Resurrection) when some faces will become white and some faces will become black; as for those whose faces will become black (to them will be said): "Did you reject Faith after accepting it? Then taste the torment (in Hell) for rejecting Faith.""
[Holy Quran 3:105-106]

People lied about the revelations, changed their scriptures and abused and even murdered the prophets whom Allah sent to them.

"And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: "This is from Allah," but it is not from Allah; and they speak a lie against Allah while they know it.

It is not (possible) for any human being to whom Allah has given the Book and Al-Hukma (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: "Be my worshippers rather than Allah's." On the contrary (he would say): "Be you Rabbaniyun (learned men of religion who practice what they know and also preach others), because you are teaching the Book, and you are studying it.""
[Holy Quran 3:78-79]

Prophets of Allah only ask people to worship Allah, as One God without partners. They would never ask people to worship them or anyone or anything else. Allah tells us in the Quran:

"Nor would he (a messenger of Allah) order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allah's Will?"
[Holy Quran 3:80]

Man made religions are an abomination before the Lord and will never be accepted.

"Do they seek other than the regious way of life of Allah (the true Islamic Monotheism worshipping none but Allah Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned."
[Holy Quran 3:83]

Allah will only accept true submission, obedience and in purity and peace to His commandments.

"And whoever seeks a Way of life other than submission and surrender to Allah's Will (Islam), it will never be accepted of him, and in the Hereafter he will be one of the losers."
[Holy Quran 3:85]

To believe in Allah and follow His Commandments has been the message of all prophets of monotheism.

More About Sharia

Peace of God and His mercy to you.

I would like to share more information about Sharia, the divine laws that govern our life in the aspects of rights and justice for Allah, the individual, groups, and all.

This presentation is prepared because I faced many less informed people about Sharia. Their views were very limited, and their information was based on the negative Western views about Islam.

I say to you:

Read and know the truth!

But first, please read these quotes that will help you see what Sharia is all about:

First, let me start by saying that in modern times Shari`ah was inaccurately translated as “Islamic Law”. This portrayed Shari`ah as merely a collection of laws and regulations. Perceiving Shari`ah as such has produced great confusion in regards to its importance in Islam.

There is no doubt that the main sources of the Shari`ah are the Qur'an and the Sunnah in addition to the consensus of Muslim scholars (’ijma`) and the personal judgment of Muslim scholars in conformity with the prescriptions of the Qur’an and the Sunnah (ijtihad).

The word shari`ah literally means a waterway that leads to a main stream, a drinking place, and a road or the right path. From this meaning, the word shari`ah was used to refer to a path or a passage that leads to an intended place, or to a certain goal.

Water is life for everything, Shari`ah is life for the Muslims’ souls and a way of life for them.

Shari`ah embraces worship, morals and conduct, as well as it embraces the political, social and economic, as well as other spheres.

Many non-Muslims, however, think that the Shari`ah is mainly a collection of fixed ancient laws that belong to a time other than ours. On the contrary, Muslim scholars agreed on the fact that applying the Shari`ah requires two essential types of understanding. These two types are; understanding the sources from which the rules are derived, the Qur’an and the Sunnah (the traditions of the prophet), and understanding the reality in which these rules are applicable. Hence, the application of the Shari`ah is not in a vacuum; rather it is in a reality that is changeable due to time and space.

The purpose of the shari`a is not to protect Allah or His rights, but to protect the lives, honor and property of all people who live under this shari`a.

It is important to remember that before the implementing hudud, we have to establish the huquq that is the rights of the people. Islam implements certain rights: the right of life, property, freedom, justice, etc. These rights must be established before we talk about punishing people who violate the rules of Allah.

Here are the topics looking at Sharia in the form of Q&A taken from Reading Islam:

• The Importance of Shariah
• Sources of the Shariah: Man-made or Divine?
• Wisdom of Shariah
• Harmony between Shari`ah and Positive Law
• Islamic Shari`ah Knows no Discrimination
• Islamic Criminal Justice: Is it Barbaric?
• Islamic Fixed Penalties: Striking Balance between Causes & Results
• The Concept of Punishment in Islam
• Civil Laws in Shari`ah
• Islamic Law, Fatwas, and Muslim Scholars Today

In the end...
You can see, after knowing about Sharia, that:

Shari`ah is based on wisdom and achieving people's welfare in this life and the afterlife. Shari`ah is all about justice, mercy, wisdom, and good. Thus, any ruling that replaces justice with injustice, mercy with its opposite, common good with mischief, or wisdom with nonsense, is a ruling that does not belong to the Shari`ah, even if it is claimed to be so according to some interpretations. (Shamsuddin Ibn al-Qayyim, I`lam Al-Muwaqi`een, ed. Taha Abdul Rauf Saad (Beirut: Dar Al-Jeel, 1973) vol.1, p. 333:)

Allah - A Moon God?

Peace of God and His mercy to you.

Who is the God worshiped by Jews, Christians and Muslims? Who is Allah? What is the importance of the moon in Islam. The answers are from God Allah Website:

From Christian Ph.D. Robert Morey

Quran proves - "Allah" is NOT a 'moon god':

"And from among His Signs are the night and the day, and the sun and the moon. Do not bow down (prostrate) to the sun nor to the moon, but only bow down (prostrate) to "Allah" Who created them, if you (really) worship Him." [Holy Quran 41:37]

The Christian acquaintance who sent me a copy of Morey's booklet also sent me five questions related to this subject. I will attempt to answer them below:

Question 1:
What is the significance of the crescent moon in Islam?

Answer:
The Quran answers this question before you asked it. Read this verse:

"They ask you about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage." [Holy Quran 2:189]

Question 2:
Why does Islam follow a lunar calendar?

Answer:
In both the Bible and the Quran religious festivals are regulated by the lunar calendar. Jews and Muslims have kept to these regulations which they believe to be from God. Why does Christianity follow a solar calendar?

Question 3:
Why is the feast of Ramadan marked by the appearance of the crescent moon?

Answer:
I think you mean the fast of Ramadan. God commanded Muslims in the Quran to fast from dawn to sunset during the month called Ramadan (see Quran 2:185, 187). The beginning and end of the month is determined by the crescent (2:189) based on the instruction of God's Messenger, on whom be peace.

Why this method and not another is not for us to say but for God and His Messenger to prescribe. However, I find it an efficient method. It is a universally applicable method, and it allows for Ramadan to move through all the seasons. This allows believers to have the pleasure of worshipping God by fasting in all the various seasons: one year in the summer, some years later in the winter.

Question 4:
Why does the Quran place the Sabeans on the same level with Jews and Christians when scholars have clearly proven that the Sabeans were involved in the moon cult?

Answer:
I am not aware that the Quran has placed the Sabeans on the same level with Jews and Christians. Perhaps you have in mind the following verse:

"Those who believe and those who are Jews and Christians and Sabians, whoever believes in "Allah" and the Last Day and do righteous good deeds shall have their reward with their Lord. On them shall be no fear, nor shall they grieve."
[Holy Quran 2:62; also 5:69]

This verse, however, does not place the Sabeans on the same level as the Jews and Christians except in a particular context. The verse speaks of four distinct communities, and offers all four the opportunity to fear not nor grieve if only they would believe in "Allah" and the Last Day and do right. The four communities are:

• the Believers (i.e., the Muslims)
• the Jews
• the Christians
• the Sabeans

While they are all offered the same opportunity for improvement, nothing, is said in this verse about the validity of the existing faiths of these four communities. Otherwise the Jews and Christians who are criticized in the Quran for their deviations will not be placed on the same level with the believers. The matter becomes clear when you realise that believers here does not mean saved persons but those who ostensibly belong to the community of Muslims. They, as well as the other three groups, must do the following to be saved: believe in "Allah" , believe in the Last Day, and do right. Doing right, according to the Quran, includes following every teaching of Muhammad.

Question 5:
Did the Meccans worship the true God since they recognized "Allah" ? Was "Allah" one of the gods of the Ka'bah?
And if so, where did the Meccans derive the recognition and the name of "Allah" from?

Answer:
First, "Allah" was not one of the 360 idols which were in the Ka'bah, although Morey has claimed this without evidence. When the Prophet Muhammad (Peace be upon him) entered Makkah victorious he went into the Ka'bah and broke the idols therein.

Second, the word "Allah" has been used all along for the name of "God" in the Arabic Bible for Jews and Christians alike. The proof is easy to verify; simple go to any hotel or motel on the earth and look in the drawer next to the bed and take out the complimentary Bible, placed there by the Giddeons and then look on page 5 or 6 where they list the examples of translations they have made into other languages. The second example given is for Arabic speakers. The verse is from the Gospel of John, chapter 3, verse 16. Everyone knows this one; "For God so loved the world..." and the word in Arabic for "God" is "Allah." Then if you have a Bible in Arabic, look on page one in Genesis, and you will find the word "Allah" 17 times.

Next, the word for "God" to the Arabs, ever since the time of Abraham, peace be upon him, has been "Allah" and He is to them, the Lord of the Ka'bah (the black box in the center of the Holy Sanctuary in Makkah). He was the unseen God whom they would call upon when in distress. Yes, they worshipped the true God but their worship was not purely for Him. They also worshipped other gods thinking that they would act as intermediaries between them and the true God Allah.

The Arabs know of Allah because Abraham visited Makkah and together with his son Ishmael laid the foundation of the Ka'bah. The descendants of Ishmael retained some of the worship rites and beliefs from Abraham. This included their knowledge of the true God Allah.

Elsewhere we have shown conclusively that the true god, "El" of the Bible is the same as "Allah" of the Quran.

Please refer to: "Yahweh, Jehovah, or Allah - What Is God's Real Name?" by Sheikh Shabir Ally.

Women Rights Before & After Islam

Peace of God and His mercy to you.

Always keep in mind that:

Many people confuse culture with religion, many others do not know what their religious books are saying, and many others do not even care.

On Islam Newsroom I found this great research about women rights before and after Islam with comparison to original Judaism and Christianity doctrines.

This is really an important research to read especially for those who are not familiar with Islam or the Muslim community.

Note: Muslims are facing a defaming war. The only way to face it is the truth. But, how much are those leading this war willing to listen?

ْXenophobia

Peace of God and His mercy to you.

Xenophobia: Fear of foreigners.

It is a strange fear, is not it?

God says in the Quran:

O mankind! Lo! We have created you from male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. Al Hujurat 49:13

Xenophobia has reached South Africa after apartheid. What is going on in this world?

I still remember the Prophet's Farewell Sermon:

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor does a black have any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. Source: Wikipedia

The world is becoming dangerous:

• those who have the power are heard,
• the weak are exploited,
  
• people's rights are imprisoned,
• piety is killed except in a few,
• filth is made sweet,
• God is remembered in one day, forgotten, or unbelieved in,
• right is seen wrong,
• wrong is seen right,
• knowledge is not looked for with a good ambition,
  
• one is seen all,
• all is seen one,
• etc. etc. etc.

Death

Peace of God and His mercy to you.

I was browsing Just Ask Islam Website and I found this great article about death in Islam. You can read the article here.

I always ask myself why we die and why there is mortality.

If you have any thoughts about death share it with us.

Truthfulness

Peace of God and His mercy to you.

Today's Friday prayer's sermon was about truthfulness. One of the most important properties in Islam is truthfulness.

The Importance Of Truthfulness
In Islam Question & Answer Website:

Question:
What is the importance of being truthful, both in personal and business relationships, in Islam? Is lying ever considered and "acceptable" action?

Answer:
Praise be to Allaah.

Being truthful means speaking the truth and also saying things that reflect reality.

Being truthful is one of the necessities of a human society, one of the virtues of human behaviour, and brings great benefits, whilst lying is one of the major elements of corruption in human society, and the cause of the destruction of social structure and ties, one of the most evil features of bad conduct, and causes widespread harm. Hence Islam commanded truthfulness and forbade lying.

Allaah says (interpretation of the meaning):

“O you who believe! Be afraid of Allaah, and be with those who are true (in word and deeds).” [al-Tawbah 9:119]

Ibn Katheer (may Allaah have mercy on him) said (2/414): “It means: be truthful and adhere to truthfulness, and you will be among its people and will be saved from calamity, and this will make a way out for you from your problems.”

Allaah says (interpretation of the meaning):

“… if they had been true to Allaah, it would have been better for them.” [Muhammad 47:21]

‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘You must be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allaah as a siddeeq (speaker of the truth). Beware of telling lies, for lying leads to immorality and immorality leads to Hellfire. A man will keep telling lies and striving to tell lies until he is recorded with Allaah as a liar.” (Reported by Muslim, 4721)

This hadeeth indicates that truthfulness leads to righteousness (al-birr), an all-embracing concept that includes all kinds of goodness and different kinds of righteous deeds. Immorality is basically an inclination towards deviation from the truth, and the immoral person (faajir) is one who is inclined to turn away from the path of guidance. Hence immorality and righteousness are diametrically opposed.

Al-Hasan ibn ‘Ali ibn Abi Taalib (may Allaah be pleased with them both) said: “I memorized from the Messenger of Allaah (peace and blessings of Allaah be upon him): ‘Leave that which makes you doubt for that which does not make you doubt, for truthfulness is certainty and tranquillity, whilst lying is doubt and confusion.” (Reported by al-Tirmidhi, 2520; al-Nisaa'i, 8/327; and Ahmad, 1/200)

In the lengthy hadeeth of Abu Sufyaan describing his meeting with Heraclius, Abu Sufyaan (may Allaah be pleased with him) said: “[Heraclius] said, ‘What does he [meaning the Prophet (peace and blessings of Allaah be upon him] command you to do?’ I said, ‘He says: worship Allaah alone and do not associate anything in worship with Him, and abandon that which your forefathers did. He commands us to pray, to be truthful, to be chaste and to uphold the ties of kinship.’” (Reported by al-Bukhaari, 1/30 and Muslim, 1773).

Hakeem ibn Hizaam (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Two parties to a deal have the option of changing their minds until they part; if they are open and honest, their deal will be blessed, and if they conceal and tell lies, the blessing of their deal will be diminished.” (Reported by al-Bukhaari, 4/275 and Muslim, 1532.)

Truthfulness includes being truthful towards Allaah by worshipping Him sincerely; being truthful towards one’s own soul by making it adhere to the laws of Allaah; and being truthful with people in one's words and by keeping one's promises, and in dealings such as buying, selling and marriage, so there should be no deceiving, cheating, falsifying or withholding of information. Thus a person should be the same on the inside and the outside.

As regards lying, it is highly forbidden, and is of varying degrees of abhorrence and sin. The most obnoxious form of lying is falsely attributing things to Allaah and His Messenger, because this involves fabrication about the religion and is an act of outrage against Allaah. Hence one of the characteristics of the Prophet (peace and blessings of Allaah be upon him) is that he truthfully conveyed that which Allaah commanded him to convey. So Allaah said (interpretation of the meanings):

“… who does more wrong than one who invents a lie against Allaah, to lead mankind astray without knowledge. Certainly Allaah guides not the people whi are zaalimoon (polytheists and wrong-doers, etc.)” [al-An’am 6:144]

“And who does more wrong than he who invents a lie against Allaah? Such will be brought before their Lord, and the witnesses will say, ‘These are the ones who lied against their Lord!’ No doubt! The curse of Allaah is on the zaalimoon (polytheists, wrong-doers, oppressors, etc.).” [Hood 11:18]

Equally bad is lying about the Prophet (peace and blessings of Allaah be upon him), as he is reported to have said in the mutawaatir hadeeth: “Whoever lies about me deliberately, let him take his place in Hell.” (Agreed upon).

The basic rule with regard to lying is that it is not permitted, but there are certain circumstances in which Islam permits lying to serve a greater purpose or to prevent harm.

One of these situations is when a person mediates between two disputing parties in order to reconcile between them, if reconciliation cannot be achieved in any other way. Um Kalthoom (may Allaah be pleased with her) reported that the Prophet (peace and blessings of Allaah be upon him) said: “He is not a liar who reconciles between people and conveys something good or says something good.” (Reported by al-Bukhaari, 2495).

Another example is a man’s speaking to his wife, or a woman speaking to her husband, with regard to matters that will strengthen the ties of love between them, even if that is accompanied by exaggeration. Asma’ bint Yazeed said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Lying is not permitted except in three cases: a man’s speaking to his wife to make her happy; lying at times of war; and lying in order to reconcile between people.’” (Reported by al-Tirmidhi, 1862; he said: it is a hasan hadeeth. See also Saheeh Muslim, 4717).

One of the most important forms of both being truthful and lying is in the area of promises and covenants. Being truthful in promises and covenants is one of the characteristics by which the believers are known. Both promises and covenants involve saying something about an issue to confirm that you will do it, especially with regard to one's duties towards Allaah. Allaah says, praising some of His slaves (interpretation of the meanings):

“Those who are faithfully true to their amaanaat (all the duties which Allaah has ordained, honesty, moral responsibility and trusts, etc.) and to their covenants.” [al-Mu’minoon 23:8]

“… and who fulfil their covenant when they make it…” [al-Baqarah 2:177]

“Among the believers are men who have been true to their covenant with Allaah [i.e., they have gone out for jihad (holy fighting), and showed not their backs to the disbelievers], of them some have fulfilled their obligations (i.e., have been martyred), and some of them are still waiting, but they have never changed [i.e., they never proved treacherous to their covenant which they concluded with Allaah] in the least.” [al-Ahzaab 33:23]

We ask Allaah to make us sincere and truthful in word and deed. And Allaah knows best. Source: Islam Q&A

Democracy And Rights In Islam

Peace of God and His mercy to you.

The talk about democracy in the media and between common people is very vague. The term is used to generally refer to elections and rights. But, what is the origin of democracy and what does it mean? And what are rights?

Does Islam Allow Democracy?
Democracy as a name looks very nice and seems beneficial. Democracy in the West is a system. Shari'a is a system. The difference is that in democracy people are free to do what they want while Shari'a is a system of guidance. And with guidance there are rules:

Democracy is a Greek word composed of two words "Demos" (people) "Kratos" (rule). It means the government run by the people of the country. It is a Western system that emerged in the wake of the tyranny practised by the monarchs with the support of church. So, the people staged a revolution against this system and called rule by the public. Therefore, democracy is contrary to Islam because Islam insists on the fact that Allah alone has the right of legislation while democracy means that the public has the right of legislation. Allah Says (interpretation of meaning): {… and He makes none to share in His Decision and His Rule."}[18: 26].

Allah also Says (interpretation of meaning): {… The command (or the judgement) is for none but Allâh. He has commanded that you worship none but Him (i.e. His Monotheism), …}[12: 40]. The Almighty also declares: {Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allâh for a people who have firm Faith.}[5: 50]. There are many other verses that prove the same fact.

If it is said that there is no difference between democracy and the Islamic advisory system the response will be that the basic difference is that in Islamic system the advise is taken only in the incidents where there is no clear ruling of Shariah while democracy means that the public may cancel anything: well-established facts, rulings of Shariah, etc. In democracy the public is the highest authority to act as it wills.

Moreover, the members of an advisory board have certain characteristics while there is no difference between people in the democracy system; everyone is entitled to give his opinion.

Here, some people raised the following question "Why we should not take the merits of democracy and modify them to suit Islam and make it an Islamic democracy". We say that such claims are not correct and any benefit democracy could offer our religion possesses it perfectly and in a higher degree. However, if any democracy changes to suit Islam then it no longer will be a democracy, but a new system.

For more details in this subject, please read the book "The reality of democracy" written by Ahmad Shakir. Source: IslamWeb

So, is Islam oppressing the people? What is the purpose of Islam? Why Allah guided the people of Moses, Jesus, Mohammad and other Prophets? Why is there religions? Is the religion spiritual or life-guiding or both?

Islam is a religion that well guided its followers in many issues of life, such as marriages, divorces, trades, crimes, etc. No person can give a fair decision or system to control an issue. No collective group of people can give the best rule to an issue. The Creator, nevertheless, can. He created the people and knows the best for them:

Lo! ye are those who argue about that whereof ye have some knowledge: Why then argue ye concerning that whereof ye have no knowledge? Allah knoweth. Ye know not. (66) Al Imran 3:66

What Is The Islamic State Form Of Government?
This is a broad topic. It can be summarized as:

In general, nomination of a ruler in Islam is based on al-Shura (mutual consultation). Allah Says (interpretation of meaning): {…, and who (conduct) their affairs by mutual consultation, …} [42: 38]. He also Says: {…, and consult them in the affairs. …} [3: 159].

So, ahl-al-Hal wal 'Aqd (Influential people, those in power as representatives of the people) meet and consult and then nominate a ruler whom they think is qualified to the position of Khilafah (Caliphate). After that, they pledge allegiance to him and urge the Muslim Ummah to pay homage to him. So, he becomes entitled to manage all affairs, inner and outer, provided that he sticks to Shari'a and never violates its rulings.

Since most affairs of al-Siyasah al-Shar'iyah are subject to Ijtihad (independent judgment that is controlled by Shari'a in general), the ruler can compare between what is good and bad for the Muslim public, and then, choose what is better and more beneficial for the Ummah.

Here, we state that forming a government is subject to the principle of "To choose what is better and more beneficial for the Ummah". Thus, the Muslim ruler can form the government and choose the best people to be ministers. At the same time, the ruler may deputize ahl-al-Hal wal-'Aqd (The Islamic parliament) to form the government. In fact, there are many choices. Source: IslamWeb

Does Parliament Have Similar Characteristic With Shura?
The difference between governing the issues of the country in Islam and in other systems is:

• Islam gives the governing authority to the experts.
• Other non-Islamic systems give the governing authority to people elected whether they are experts or not.

Shura is the Islamic system of choosing the right people by the right people:

Al-Shura (Mutual consultation) is a pillar of ruling and governing in Islam. So, all decisions that are made by the state should be through Shura; decisions relative to war, peace, duties towards other countries, establishment of Hudud and amassing armies. In addition, organizing all the affairs of the state should all be made following the consultation of the responsible people of the Muslim community.

Muslims nowadays however do not apply this principle in their lives because of the wide gap existing between those times where the right application of Islam and the present influence of the culture of their enemies.

The Shura that was practised during the rule of the four Caliphs is different from a democratically elected Parliament. First, in Shura no one has the right to go beyond the texts that are in the Qur'an and the Sunnah or legislate something that does not conform to them.

The modern Parliaments make their own texts and have the right to pass legislation.

Second, in Shura only the scholars and experts are asked to give their opinions over a given issue while in Parliaments anyone who is elected has the right to participate in passing laws. In those procedures there is no difference between the opinion of a scholar and that of an ignorant person, or the opinion of an expert to that of a novice in the matter.

In Parliaments heads (votes) are counted but not weighed while in Shura they are weighed according to their knowledge and savoir-faire. This is the right logic.

No matter how many inexperienced people you put together, they won't be able to give the same valuable opinion as an expert and a scholar in the field.

There are many other differences between the Shura and the modern Parliaments. But it is sufficient that Shura is the way Allah has chosen for His servants. He is the one who knows His servants and creatures and what is good to them Allah Says (interpretation of meaning): {Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything).} [67: 14]. Source: IslamWeb

So, the Parliament system is based on votes. What is important in this system is the quantity not the quality of the decisions. This can be very harmful since the decisions always affect different groups. In the other hand, Shura is a system that seeks justice for the most.

What Is The Political Side Of Islam?
In Islam, the rights of the Ummah (the Muslim community) as well as the rights of the non-Muslims living with Muslims are ensured to be fairly secured. The most important thing in Islam that deals with the life of the community is justice:

First, Muslim jurists are fully aware of the importance of politics in Islamic Shari'a so, they compiled many books dealing with this subject and this subject is discussed extensively in Fiqh books. Some books are as follows:
a) al-Siyasah al-Shar'iyah, written by Ibn Taymiyah.
b) al-Ahkam al-Sultaniyah, written by al-Mawardi.
c) al-Ahkam al-Sultaniyah, written by Abu Ya'la.
d) al-Turuq al-Hukmiyah Fi al-Siyasit al-Shariyah, written by Ibn al-Qayyim.
e) Giyath al-Umam, written by al-Juwany.

Second, politics in Islam is not isolated from faith and good character.

Third, Islamic politics assures the rights of individuals and society as well; it maintains the rights of both of them as long as there is no contradiction between them. In the case of contradiction between the right of the individual and that of the society, the general benefit will be preferred to the private one and the one who suffers damages will get compensation for that. Imam Shatibi said in his book 'al-Mufaqaat', 'the priority is given to public interest' .

Fourth, the system of ownership in Islam is very moderate. On one hand it approves the ownership of an individual with certain conditions. This is contrary to socialism. On the other hand it approves common property. This is contrary to capitalism.

Fifth, Islamic politics relies on the ways of consultation in opposition to 'dictatorship'. It also sets the basics for consultation, i.e. consultation would be limited only to the people concerned unlike democracy that takes the opinion of every person even from the rabble.

Sixth, Islamic politics emphasizes establishing the Caliphate; for Muslims that is the highest authority in the Muslim Ummah. The Prophet (Sallallahu Alaihi wa Sallam) was not buried after his death till Abu Bakr (Radiya Allahu Anhu) was made the Caliph of the Muslims. For more details, please read the book "Dirassat wa Buhooth Fi al-Fiker al-Islam", written by Dr. Fathi al-Darini. Source: IslamWeb

Since these topics are very specialized to be answered by an inexpert Muslim like me, you can always ask expert Muslim scholars about matters you do not know if you searched and did not find any answers for them. I recommend the fatwa (Q&A) service provided by the Islam Web Network. You can find this service here.

A Response To "A Democratic Islam?"

Peace of God and His mercy to you.

I was searching on the Internet about Israel and how barbaric it is (I wanted to see how different people see Israel). I found this article, A Democratic Islam?, and I commented on it. Here is my comment which I hope it will be published for the truth to be known:

I really do not understand the word "democratic". So. I looked up democracy and found it means:

the political orientation of those who favor government by the people or by their elected representatives.

So, it means choosing a person as a ruler or a person responsible for others. As a Muslim living in a Muslim country, I believe Islam is democratic. Islam allows the people to choose who they see fit to be a ruler. For example, Prophet Muhammad grouped the people and told them about Islam. If they accepted it, they followed it. If they did not accept it, they were allowed to stay with the Muslims peacefully but paying Al Jizaya. Before the Prophet died, he asked Abu Bakr and his companions to choose a Caliph who would guide the people. It says in the Quran:

"And those who answer the call of their Lord and establish worship, and whose affairs are a matter of counsel, and who spend of what We have bestowed on them, (38) Ash Shura 42:38"

So, democracy is listening to the people. It is insured in Islam!

Now, I hear people say Muslims are not democratic in terms of freedom. Freedom is allowed. But, over freedom which hurts the person or/and harms people is not allowed. People need to be controlled for their protection and for the protection of others. Let me give the example of drinking alcohol. It is forbidden in Islam because it is harmful to the health of the person, drunkards hurt themselves and the people around them, drunkards cause car accidents, ..etc. The freedom of expression is an important issue which is not controlled internationally, I mean people think it is absolute. If it is absolute, many use it to harm people, races and groups. There were cases in my country were people used the Internet to badmouth people and say bad things to drive others to do the same thing. This is wrong. This is not expressing. This is verbal attacking. There were other similar cases in other countries. People just do not look more into why these people are arrested, or they just accept that verbal attacking is related to the right of expression. I have the right to express myself here, right? I am expressing myself, but I did not attack anyone or anything verbally. Allah forbade it. The Messenger of Allah (PBUH) said:

"A true believer is not involved in taunting, or frequently cursing (others) or in indecency or abusing.''

What is also democratic? Women rights or rights in general. These rights are secured in Islam. But, with control. And reasons. These are logical reasons. People mix absolute freedom with rights. There are no infinite rights. Do I have the right to cut my arm? What will it benefit me? If I have given the right to adultery, will it benefit me? I am practicing my right of worship, travel, partying, shopping, choosing my husband, deciding to work or not, when to sleep, when to play,... etc. I do not see myself different than a Western girl except in:

(1) I do not engage in relationships outside of wedlock: just wrong. Get married. Marriage to have children and to have my right of pleasure.
(2) I am decent in my clothes outside my home: decency is something good. Christian nuns are decent. Why Muslim girls are always attacked? I am not oppressed. How come my veil oppress me? I do not know.

Also, the rights of non-Muslims are secured in my country. They are allowed to live, to shop, to pray, to travel, access treatment, etc. Allah says:

"Allah 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 Allah loveth those who are just. (8) Al Mumtahina 60:8"

And I want to clarify things: there is no classes among people on Muslims lands. I do not know what second-class citizenship is. All people have the same rights on the land, unlike what we hear of the problem of illegal immigrants in the West. Those who enter our land as described "visa and etc." have similar rights as the land owners have: access to water, electricity, treatment, education, etc. Maybe you are meaning free things? Nothing is free in this world. Illegal immigrants are not tortured. They are given food and water, and they are taken back to their countries freely.

And for the topic of jihad. Jihad is struggling, not imposing Islam on people or killing. Jihad is what happening in Palestine: Palestinians struggling to defend their lands and themselves. Jihad is in many types in Islam: struggle against temptations, struggle in doing work and in learning, and struggle in spreading Islam. Muhammad started spreading Islam among the people around him not by sword, but by wisdom. The first woman to enter Islam was Khadija who liked the behavior of Muhammad in trade and she married him. Jihad in Islam is to fight those who fight us and who start hostilities against us. It is forbidden in Islam to start the hostility:

"Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors. (190) The Cow 2:190"

The problem is with the people who do not understand Islam. Did not you know that many non-Muslims did not know about Islam except its name until the 9/11 attacks?

Do you know that Osama Bin Laden was not a Muslim scholar and that he was a rich business man?

In Islam, those who spread fear among the people through weapons, killing, and kidnapping are asked to repent. If they refuse they must be killed. Al Qaida is causing people to hate Islam and fight it. Allah said about those people who frighten people:

"The only reward of those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom; (33) Save those who repent before ye overpower them. For know that Allah is Forgiving, Merciful. (34) The Table 5:33-34"

Anyways, back to democracy or elections. I agree that elections are important. And that choosing a person is not by counting a number of papers put in boxes. The Muslim leader must be fair in everything. People must select a fair leader.

We cannot speak about Hamas here. Hamas is a strong group and is elected to protect the Palestinians. Palestine is not a country, sadly. It is not given the right to have relationships with other countries. How could a ruler control the country or help the people if poverty is imposed on them?!

And if you talk about elections, it means votes. If the people chose the ruler, they had their right. It is the turn of the ruler to be fair. There are many Muslim countries I can say they are democratic.

In conclusion, elections do not go against Islam. Islam is not against elections. Elections were practiced in the time of Muhammad, after and before his time. Of course, these elections were not papers thrown in a box! It was Shura (discussing who is fit, or what is fit, and then coming to an agreement about it). And there is a whole chapter in Quran named Shura.

I do not know where this idea came from that Islam is against *elections*.

Muhammad Is The Seal Of The Prophets And Messengers

Peace of God and His mercy to you.

I would like to share this fatwa from Islam Question and Answer Website about the last of the Prophets and Messengers, Muhammad, Peace Be Upon Him,:

Question:
Please clarify the evidences that Muhammad (peace be upon him) is the last messenger and prophet. As all evidences are clear that he is the last prophet only and does not indicate that he is the last messenger.

Answer:
Praise be to Allaah.

The scholars (may Allaah have mercy on them) differed concerning the difference between a Prophet and a Messenger. The majority of scholars are of the view that a Prophet is one who received Revelation from Allaah but was not commanded to convey it, whereas a Messenger is one who received Revelation and was commanded to convey it.

But despite this difference of opinion, they are unanimously agreed that a Messenger is superior to a Prophet, and that a Messenger attained the honour of Prophethood and more. Hence they said: Every Messenger is a Prophet, but not every Prophet is a Messenger.

Thus it is clear that everything which says that the Prophet Muhammad (peace and blessings of Allaah be upon him) is the Seal of the Prophets and that there is no Prophet after him indicates that there is no Messenger after him either, because there cannot be any Messenger who is not also a Prophet.

If the text said that the Messenger Muhammad (peace and blessings of Allaah be upon him) is the Seal of the Messengers, that would not suggest that there would be no Prophet after him, because it would be possible for there to be a Prophet who was not a Messenger.

But, the text states that the Messenger Muhammad (peace and blessings of Allaah be upon him) is the Seal of the Prophets and that there will be no Prophet after him and this means that there can be no Prophet after him and no Messenger after him.

Ibn Katheer (may Allaah have mercy on him) said:

“but he is the Messenger of Allaah and the last (end) of the Prophets” [al-Ahzaab 33:40]. This verse states that there will be no Prophet after him, and if there will be no Prophet after him, then there can be no Messenger after him either, because the status of Messenger is higher than the status of Prophet; a Messenger is also a Prophet but the converse is not necessarily the case.

Tafseer Ibn Katheer (3/645).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If he was the Seal of the Prophets then he was also the Seal of the Messengers for sure, because there is no Messenger who is not also a Prophet. Hence it is said: Every Messenger is a Prophet but not every Prophet is a Messenger. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (1/250).

And Allaah knows best.