Supporting The Prophet Muhammad Against The Defaming Voices

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In Islam, all Allah's Prophets from Adam to Muhammad were great and moral. Their message was one: to worship Allah alone. Worshiping Allah was not only by praying, but also by following His orders and not displeasing Him. Many of the moral messages conveyed by the Prophets and Messengers of Allah are:

• abstaining from adultery
• abstaining from harming people
• respecting the property of the people
• calling for good doings and stopping evil doings

Some people have the nerve to defame the Prophets of Allah. Some accuse Lady Mary of committing adultery! Some question the nobility of the Prophet Jesus! Some accuse the Prophet Muhammad of being a pedophile! The person who has the great duty of conveying Allah's guidance must be respected and revered. Allah would not allow for this person to fall into evil as the rest of the people! Allah is the most Wise and All-Knowing!

Here is an article from Reading Islam about the marriage of the Prophet to Lady Aisha:

Question:
My friends, who are non-Muslims, asked me why our Prophet married girls who were minors at the age of 8 years, when he was as old as 53. They said that it was mentioned in one of the hadiths that he was playing with `A'ishah by making her sit on his lap when she was 5 years old and he loved her deeply. And is it not a crime to abuse a child who is innocent and unaware of this? Would it not be considered marital rape? Also, though he loved her so much, he left her later. How can a prophet show such morals to people who follow?

My friends also argued that during wars the women captives were separated from their husbands, if the men were alive, and widows were taken as slaves. Here they say that the Prophet told them to have temporary marriages, which are valid for some time. Then later leave the women, along with their born children and move ahead.

My friends also asked me how come our Prophet, who had 20 wives and loved them a lot, left some of them with no fault of theirs? This was by giving reason to one of them that he could not justify his duties as a husband to her as he loved one of his wives so much that he did not find time for her. So he told her that she was free. The latter had to beg him to just keep her as his wife only to remain the same in Heaven afterwards. How can a person of such status and who is spreading the word of God show such morals, which would be followed by several followers?

Answer:

There is no doubt that in most countries today it is not acceptable for a 53–year-old man to marry a 9–year-girl. Why? Because it is against the law and against the traditions of the people. This means that if we want to label any action as wrong, then we need to ask: wrong according to what, the law or the traditions?

The Prophet (peace and blessings be upon him) never violated the law, the Qur'an descended during his lifetime and never prohibited the Prophet's acts. Also, the Messenger never violated the traditions and customs of his people, as we all know that he was attacked vigorously by the idolaters, the Jews, and the hypocrites. They lashed out at him boldly and continuously attempted to defame his personality, but they never claimed that he was a pedophile or a child abuser. Why? In fact, using his marriage to `A'ishah, when she was so young, could have been an excellent opportunity to destroy him and to convince his Companions and followers that he was not worthy of following.

The answer is simply because these kinds of practices were the norm at that time of the Prophet. Therefore, he did not violate the traditions of his people in his time. Prophet Muhammad was also married to Safiyyah, the daughter of Huyayy ibn Akhtab, the leader of a Jewish tribe in Arabia. The Prophet married her when she was 16 years old and guess what? He was her third husband; she was married twice before him. So, how old do you think she was when she got married to her first husband? Probably around 9, just like `A'ishah.

It is mentioned in authentic hadiths that our Prophet got engaged to her when she was 7 years old and waited for two whole years until she reached the age of 9. Then, when she reached puberty, he married her. According to the Encyclopedia Britannica—which is a Western source written by non-Muslim scholars and scientists—puberty is “in human physiology, the stage or period of life when a child transforms into an adult normally capable of procreation,” which essentially means “sexually mature.”

Another surprise is that when he got engaged to her at the age of 7, he was not the first man in her life. She was engaged before him to the son of `Uqbah ibn Mu`ait. He was one of the idol worshipers of the Quraish, who had abandoned her because of her father's strong position in supporting Islam. What I want to say is that it is unfair to sit in air-conditioning, enjoying popcorn in 2006, and to judge the actions of people who lived 1,400 years ago, in a completely different environment.

You can imagine how a girl would feel if she was abused by an old man. This is completely different from the beautiful stories that `A'ishah narrated about the gentleness, kindness, and romanticism of the Prophet of Allah. Whenever you read the story of the Prophet and `A'ishah, you get the feeling that this was a perfect love story, the kind that Shakespeare was trying to write when he wrote Romeo and Juliet. Except that his story had a sad ending since Romeo committed suicide along with his beloved Juliet.

I have never found any evidence that states that the noble Prophet made `A'ishah sit on his lap when she was 5 years old. Please ask those who told you that to give you their references. Make sure to keep in mind the words of Thomas Carlyle (1795-1881), a Scottish historian, critic, and sociological writer who said, "The lies, which well-meaning zeal has heaped round this man [Muhammad], are disgraceful to ourselves only." Many lies were told about God's Messenger, as well as other messengers and prophets. In addition, our religion tells us that the prophets are the best of mankind, simply because when Allah chose certain people from among His creation, He chose the best.

Regarding your question about how the Prophet could leave `A'ishah some time after they got married—well this is news to me! In all history books it is clearly stated that the Prophet left `A'ishah when he died, not by separation or divorce. He even died in her room, with his head leaning on her chest.

Regarding your friend's question about the Prophet having 20 wives and leaving many of them who had begged him to keep them—I wish, once again, that you ask your friends about their sources. This statement is also inaccurate. Prophet Muhammad married 11 wives, and never had more than nine at the same time. Most of his wives were either divorcees or widows. This was at a time when the men in the society used to abandon widows and divorcees.

Some of the Prophet's wives were even older than him. Each marriage had its own story and reasons. For example, one of them was honored by his marriage after her husband had apostatized in Abyssinia by converting to Christianity. But she kept her faith and refused to convert under his pressure, returning back to Arabia to face her dark future as a divorcee.

Regarding slavery, you should know that Islam came in order to free slaves as well all of mankind from tyranny. The main ruling in Islam that deals with prisoners of war is either to free them, to exchange them with Muslim prisoners of war, or else to ransom them for money to compensate for the warfare expenses. This is clearly explained in the Qur'an when it says what means:

*{Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others...}* (Muhammad 47:4)

Slaves were taken only when Muslims entered battles against others who would enslave prisoners of war. Thus Muslims applied the fair ruling of equal treatment. Enemy soldiers would not enter combat with calm nerves because they were fighting gentlemen who did not enslave, while Muslim soldiers would go into combat with the risk of spending the rest of their lives in chains!

Mut`ah marriages (temporary marriages) were allowed in the time of war, although their legality was later annulled. But even when it was allowed, the wife had all the rights as any Muslim wife and the children had the same rights as any Muslim child.

Finally, dear sister, you should know that Islam is perfect because it is the religion of Allah, the Creator of existence and the God of all creation. I encourage you not to waste your time in such discussions with those who might only want to instigate a polemic yet are not truth seekers. The best way to refute misconceptions is by becoming an example and role model for others.

Virgin Mary

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The Holy Quran regarded Virgin Mary (Maryam) with great respect. She was not a whore, may Allah be pleased with her, nor she was after men. She was so religious and loved Allah and followed Him. Allah, with His might, made Mary pregnant with Jesus (Isa) and He told her it was a miracle and more would become of Jesus. Both of them are respected by the Muslims and it is considered a disbelief in Allah if a Muslim defames Mary or Jesus, may peace be upon them.

One of the loved names for girls is Maryam. And one of the respected names for boys in Isa.

From Reading Islam:

Question:
Dear Sirs,

Thank you for your very informative site. As a high school history teacher, it serves an invaluable source of accurate information about Islam and the Islamic world.

My question regards the person of the Virgin Mary in Islamic teaching. I have read that in many Islamic nations - Iraq and Syria mostly - Mary has a prominent place within the hearts of Muslims. Is this the case?

If so, how and what are the Islamic theological foundations for this role vis a vis Christianity?

Thank you in advance for your response.

Answer:
Salaam (Peace) Pablo,

Thank you for your question.

No faith or holy book has honored Virgin Mary and held her in high esteem as did Islam and the Holy Qur’an, not even the Bible. A full-chapter of the Qur’an was titled Maryam (Arabic of Mary). You would also find that simply many Muslims love to call their daughters Maryam out of love and respect.

The Holy Qur’an portrays the character and merits of Virgin Mary since her birth till her miraculous pregnancy and birth of Jesus Christ (peace be upon him). In doing so, Qur’an, which is a divinely revealed book, does not give much emphasis on detailing the events. This is typical of human authors, as it is outlining the significance, wisdom and lessons learnt.

Thus the virtues, high status and moral excellence of Virgin Mary are exposed: a chaste and pious human woman who was chosen, purified, and preferred over all of the women of creation to be the one to give birth to the Messenger Jesus through the command of God. This is without any father whatsoever.

The following are quotations from the English interpretations of some Qur’anic verses, which narrate the story of Virgin Mary. These citations, if read in their original Arabic text - with its inimitable divine eloquence and superb rhetoric - are so moving that they bring tears into the eyes of Arab listeners, Muslims and Christians alike.

Surah 66, verses 12:

*{…and Mary, daughter of `Imran, who attended to her private parts [guarded her chastity, so We breathed in it of Our Spirit (Gabriel)], and she sincerely believed in the Words of her Lord, and His Books; and she was one of the devout.}*

Surah 3, verses 42 – 43:

*{And [remember] when the angels said: O Mary! Verily, Allah has chosen you, purified you, and chosen you above the women of the worlds. O Mary! Submit yourself with obedience to your Lord [Allah] and prostrate yourself, and bow down along with those who bow down [for Him].}*

Surah 19 - named after her name: Maryam, verses 16 - 31:

*{And mention in the Book Mary, when she withdrew in seclusion from her family to a place facing east. She placed a screen from them; then We sent to her Our Spirit [Gabriel], and he appeared before her in the form of a man in all respects. She said: Verily, I seek refuge with the Most Gracious [Allah] from you, if you do fear Allah. He said: I am only a messenger from your Lord, [to announce] to you the gift of a righteous son.

She said: How can I have a son, when no man has touched me, nor am I unchaste? He said: So [it will be], your Lord said: 'That is easy for Me [Allah]’. And [We wish] to appoint him as a sign to mankind and a mercy from Us [Allah], and it is a matter [already] decreed [by Allah].

So she conceived him, and she withdrew with him to a remote place. And the pains of childbirth drove her to the trunk of a date palm. She said: “Would that I had died before this, and had been forgotten and out of sight!” Then (one) cried from beneath her, saying: “Grieve not: your Lord has provided a water stream under you. And shake the trunk of date palm towards you, it will let fall fresh ripe dates upon you. So eat and drink and be glad. And if you see any human being, say: 'Verily, I have vowed a fast unto the Most Gracious [Allah] so I shall not speak to any human being this day.'”

Then she brought him [the baby] to her people, carrying him. They said: “O Mary! Indeed you have brought a fabricated thing. O sister [i.e. the like] of Aaron! Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.” Then she pointed to him. They said: “How can we talk to one who is a child in the cradle?” He (Jesus) said: “Verily, I am a slave of Allah, He has given me the Scripture and made me a Prophet; And He has made me blessed wheresoever I be, and has enjoined on me prayer, and zakat (alms), as long as I live.}*

For more, read also in Surah 3 – named after the Household of `Imran, verses 33 - 38, 44 – 47, in Surah 4, verses 155 – 162 and Surah 21, verses 91-91.

Also Prophet Muhammad (peace be upon him) has pointed out to the status of Virgin Mary in Islam when he said:

“The best of the world's women is Mary.”

He also said:

“Among women none attained perfection except Mary the daughter of `Imran, and Asiya the wife of Pharaoh.”

As for the Bible, Virgin Mary was mentioned mainly in Matthews 1: 15 - 25 and Luke 1: 26 – 57. This was in the context of narrating the story of the birth of Jesus Christ (peace be upon him). This can give you a comparative appreciation - bearing in mind my previous remark on the original Arabic Qur`an - of the status of Virgin Mary in Islam and Christianity.

Thank you again for your question and please keep in touch.

Salaam.

The Great Status Of The Mother In Islam

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The mother, father, grandmother, and grandfather are highly respected by Muslims. But, the one who has the greatest status among them is the mother!

From Islam News Room:

Amongst the clearest examples of Islam's honoring women is the great status of the mother in Islam. Islam commands kindness, respect and obedience to parents and specifically emphasizes and gives preference to the mother as shall be shown in this article. Islam raises parents to a status greater than that found in any other religion or ideology.

The command to be good to one's parents begins right from the Qur'an. God says:

Qur'an 4:36 Worship God and join not any partners with Him; and be kind to your parents...

The mention of servitude to parents follows immediately after servitude to God. This is repeated throughout the Qur'an.

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

The great scholar, Abu al-Faraj Ibn Al-Jawzî (d. 1201CE) explained:

To be kind to one's parents is: to obey them when they order you to do something, unless it is something which Allah has forbidden; to give priority to their orders over voluntary acts of worship; to abstain from that which they forbid you to do; to provide for them; to serve them; to approach them with gentle humility and mercy; not to raise your voice in front of them; nor to fix your glance on them; nor to call them by their names; and to be patient with them. (Ibn al-Jawzî, Birr al-Wâlidayn)

The Qur'an emphasizes the great struggles the mother goes through for her child, to highlight the need for one to reciprocate their parents sacrifice for them:

Qur'an 31:14 And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him and his weaning was over two years. Be thankful to Me and to your parents, unto Me is the final destination.

The renowned exegete, Shaykh Abdur-Rahman As-Sa'di (d. 1956), says about this verse:

{And to your parents} meaning, be kind to your parents, shower on them love, affection and piety, both in words and deeds, treat them with tender humility, provide for them and never harm them verbally nor physically. [...] Then, Allah mentions the reason why we should be kind to our parents, when He says {His mother bore him in travail upon travail}, that is, the mother bore constant suffering; in pain and hardship from the first moment she felt the child moving in her womb to the worst pangs during the time of delivery. And {his weaning is for two years}, that is, during these two years the mother breast-feeds her child and looks after him/her. So after all the years of suffering, hardship, love and care, could we not, at least, compensate our mothers for what they have done for us and pay them back their rights? (Taysîr al-Karîm ar-Rahmân fî Tafsîr al-Kalâm al-Manân)

The Qur'an repeats its mention of the struggles of the mother in yet another passage:

Qur'an 46:15 And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims."

In connection to this passage, the late Grand Mufti of Pakistan, Shaykh Muhammad Shafy (d. 1976) wrote:

Mother has more rights than father
Although the first part of this verse is a command to do good to both the parents, the second sentence refers only to the hardships suffered by the mother, because they are unavoidable, and no child can be born without them. Every mother has to go through the problems of pregnancy and severe pains of delivery. As against this, it is not necessary for a father that he suffers any hardship in bringing up and educating the child, if he can afford to pay somebody else for these services. This is why the Holy Prophet (peace be upon him) has given more rights to the mother than anybody else. According to a hadîth he has said,"Do good to and serve your mother, then your mother, then your mother,then your father, then the near relatives and then those who come after them."(Mazhari)
{And his carrying and his weaning is in thirty months - 46:15}. This sentence too describes the hardships suffered by the mother for he baby. It points out that even after suffering hardships during pregnancy and the severe labor pains, the mother does not get respite from toils, because the natural food of the infants is in her breasts, and she has to suckle them. (Shafy, Ma'âriful Qur'ân [Eng. trans.], vol. 7, pp. 795-796)

The Prophet Muhammad (peace be upon him) continually used to remind his followers of the status of the mother and the obligation of being good to one's parents. The following narration is a beautiful example of the noble position of the mother:

A man came to the Prophet and said: O Messenger of Allah! Who from amongst mankind warrants the best companionship from me? He replied: "Your mother."
The man asked: Then who? So he replied: "Your mother."
The man then asked: Then who? So the Prophet replied again: "Your mother."
The man then asked: Then who? So he replied: "Then your father." (Sahîh Bukhârî 5971 and Sahîh Muslim 7/2).

Commenting on this hadith, Shaykh Muhammad Ali Al-Hashimi notes:

This hadith confirms that the Prophet gave precedence to kind treatment of one's mother over kind treatment of one's father (Al-Hashimi, The Ideal Muslimah, IIPH 2005, p. 165)

Likewise, the late Grand Mufti of Saudi Arabia, Shaykh Abdul-Azîz Ibn Bâz (d. 1999) comments on this hadith saying:

So this necessitates that the mother is given three times the like of kindness and good treatment than the father. (Majmoo' Fataawaa wa Maqaalaat Mutanawwi'ah)

He also writes:

The secret of her importance lies in the tremendous burden and responsibility that is placed upon her, and the difficulties that she has to shoulder - responsibilities and difficulties some of which not even a man bears. This is why from the most important obligations upon a person is to show gratitude to the mother, and kindness and good companionship with her. And in this matter, she is to be given precedence over and above the father.
[...]
And I have no doubt that my mother - may Allah shower His mercy upon her - had a tremendous effect upon me, in encouraging me to study; and she assisted me in it. May Allah greatly increase her reward and reward her with the best of rewards for what she did for me. (Majmoo' Fataawaa wa Maqaalaat Mutanawwi'ah)

The Prophet Muhammad (peace be upon him) also said in a famous narration: 'Paradise lies at the feet of your mother' (Musnad Ahmad, Sunan An-Nasâ’i, Sunan Ibn Mâjah). What can be greater evidence of honoring women than this? Islam has effectively placed the ultimate reward for human beings in their devotion to their mothers. Shaykh Ibrahîm Ibn Sâlih Al-Mahmûd writes:

Treat your mother with the best companionship, then your father; because paradise is under the mother's feet. Never disobey your parents, nor make them angry, otherwise you will live a miserable life in this world and the hereafter, and your children will treat you likewise. Ask your parents gently if you need something. Always thank them if they give it to you, and excuse them if they do not, and never insist on a matter if they refuse to give you something. (Al-Mahmoud, How to be kind to your Parents, p.40)

It is related from Talhah ibn Mu'âwiyah as-Salamî who said: I came to the Prophet and said, "O Messenger of Allah, I want to perform Jihad in the way of Allah. He asked, "Is your mother alive?" I replied, "Yes." The Prophet then said: "Cling to her feet, because paradise is there." (at-Tabarânî).

Shaykh Nidhaam Sakkijihaa comments:

Cling to her feet means to submit yourself to her, beclose to her, protect her, serve her because in this is Paradise and with her satisfaction you will enjoy the good blessings of Allah. (Sakkijihaa, Honouring the Parents, p. 52)

The Prophet Muhammad (peace be upon him) showed us the importance of serving one's parents in the following narration reported by Abdullah Ibn Mas'ûd:

I asked the Prophet, 'O Messenger of Allah, what is the best deed?' He replied 'Prayer offered on time.' I asked, 'What is next in goodness?' He replied, 'To be dutiful and kind to one's parents.' I further asked, 'What is next in goodness?' He replied, 'Jihad in the Allah's cause. (Sahîh Bukhârî, Sahîh Muslim)

Just as the Prophet said that kindness to one's parents was of the best deeds, he also said that disobedience to them was amongst the major sins:

"The greatest sins are to associate partners in worship with Allah, to be undutiful or unkind to one's parents, to kill a soul forbidden by Allah and to bear false witness." (Sahîh Bukhârî)

Even after the Prophet Muhammad (peace be upon him), the Muslim scholars continued to stress the importance of being dutiful to one's mother. By examining the conduct and teachings of the early Muslim scholars, one may see how the direct recipients of the Islamic message understood the command to be dutiful to one's parents. Their behavior towards their parents shows Muslims how one is to implement the teachings of the Prophet on honoring parents.

Abdullah Ibn Abbâs (d. 687CE), a companions of the Prophet and a great scholar of Islam, considered kind treatment of one's mother to be the best deed for strengthening or rectifying one's relation with God. He said:

I know of no other deed that brings people closer to Allah than kind treatment and respect towards one's mother. (Al-Adab al-Mufrad Bukhârî 1/45)

An even more powerful example is found in the statement of another one of the Prophet's companions, Abdullah Ibn 'Umar (d. 692CE), who was also a great scholar of Islam. It has been related that:

Abdullah Ibn 'Umar saw a Yemeni man performing Tawâf (circumambulating the Ka'bah) while carrying his mother on his back. This man said to Abdullah Ibn 'Umar, "I am like a tame camel for her! I have carried her more than she carried me. Do you think I have paid her back, O Ibn 'Umar?"
Abdullah Ibn 'Umar replied, "No, not even one contraction!!" (Al-Adab al-Mufrad Bukhârî 1/62)

SubhânAllah (Glory be to God)! The efforts of a man who carries his mother on his back while performing tawâf cannot even repay his mother for a single contraction that she went through for him. Wise indeed was Ibn 'Umar's reply to this man to show him how massively indebted he was to his mother. This is the tremendous value and prestigious position of mothers in Islam!

Yet another example is found in the following prophecy of Prophet Muhammad (peace be upon him):

There will come to you with reinforcements from Yemen a man called Uways ibn 'Amir of the clan of Murâd from the tribe of Qaran. He had leprosy but has been cured of it except for a spot the size of a coin. He has a mother and he has always treated her with kindness and respect. If he prays to Allah, Allah will fulfill his wish. If you can ask him to pray for forgiveness for you, then do so. (Sahîh Muslim 16/95)

Indeed, later on 'Umar ibn al-Khattâb met Uways who was exactly as the Prophet described, and upon 'Umar's request Uways prayed for him. Commenting on this narration, Shaykh Muhammad Ali Al-Hashimî writes:

What a high status Uways reached by virtue of his kindness and respect towards his mother, so that the Prophet recommended his Sahaabah [companions] to seek him out and ask him to pray for them!

All of this indicates the high status to which Islam has raised the position of motherhood, and given the mother precedence over the father. At the same time, Islam has given importance to both parents, and has enjoined kindness and respect to both. (Al-Hashimi, The Ideal Muslimah, IIPH 2005, p. 167)

So great was the Islamic emphasis on parents, that the Muslims considered a great opportunity to attain paradise in service to one's mother. Iyâs Ibn Mu'âwiyah was a famous Islamic scholar from the second generation of Muslims. When his mother died, Iyâs Ibn Mu'âwiyah cried. He was asked, "Why do you cry?" He said, "I used to have two gates open to Paradise, now one of them is closed."

Zayn al-'Abidîn (d. 713CE) was the great grandson of the Prophet Muhammad and also a renowned scholar. He used to treat his mother with so much kindness and love as seen in the following narration:

Once he was asked, 'You are the most kind person to his mother, yet we have never seen you eating with her from a single dish.' He replied, 'I fear that my hand would take the what her eyes have already seen in the dish, and then I would be disobeying her'. (At-Tartushi, Birr al-Wâlidayn)

In other words, he was so careful not to disobey his mother that he would even avoid eating out of the same plate as her; He thought that she would see a morsel and intend to take it, but before she did he might unknowingly take that same morsel and eat it. This is how careful he was to obey his mother in the most minute details.

Another early Islamic scholar, Sa'îd Ibn Al-Musayyib (d. 709CE), was asked about the meaning of the verse {but address them in terms of honor} (17:23). Sa'îd Ibn Al-Musayyib replied:

It means that you should address them as a servant addresses his master.

Muhammad Ibn Sirîn (d. 729CE) used to speak to his mother in a very soft voice, out of respect for her. He was also often seen in the company of his mother and looking after her. (Ibn al-Jawzî, Birr al-Wâlidayn)

All that has preceded shows how the status of mothers - and consequently that of women - is elevated to the highest position in Islam. The honor Islam has given to mothers is beyond that found in any other religion, ideology or culture. This is clear proof of the lofty status of Muslim Women.

Love your mothers than you do now!

The Truth About Palestine

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Learn more Facts about the Myths Used against Palestinians? - Click here!

Preemtive Wars

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Some non-Muslims refer to Islam and the Prophet Muhammad, Peace Be Upon Him, in a very harsh and hateful way. To Muslims, reading their statements which is full of lies is very hurting to the hearts and minds. Take for example a news group on the Internet specializing in Christianity. They spend most of their time defaming Islam with no strong evidences. I mean they lie. And who lies except those whose hearts are full of hatred?!

Anyway, let me give you more details about the peaceful nature of Islam when it comes to dealing with other nations. The Prophet Muhammad, Peace Be Upon Him, signed treaties with the pagans and polytheists. Many of them did not want peace and attacked Muslims. Do not forget that the first word we say to each other is peace be upon you and that Allah, your and my god, forbade us from attacking people unless they attacked us first. He said in the Holy Quran:

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

The Prophet Muhammad, Peace Be Upon Him, added to the definition of Muslim:

A person asked Allah's Messenger (may peace and blessings be upon him) who among Muslims was better. Upon this (the Holy Prophet) remarked: One from whose hand and tongue Muslims are safe. Source: al-islam

And will not the Muslim be good to everything after knowing a part of good?!

Now, I come to presenting to you the article from Reading Islam Website about Islam at the time of hostilities against Muslims at the time of the Prophet Muhammad, Peace Be Upon Him:

Question:
Does Islam only allow force in self-defense or can it also be used to remove oppression? Do Muslim scholars justify wars on the basis of "preemptive action", which means attacking some other nation, to prevent them attacking first (like what the Americans are trying to say now about Iraq)?

Answer:
Salam, Geoff.

Thank you for your question.

No, Sir, Muslims are not allowed to attack preemptively. The Qur'an is quite clear that unless people are actually fighting you, "you have no way against them":

*{Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If God had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then God Hath opened no way for you (to war against them).}* (An-Nisaa' 4:90)

Then, if they show any signs of leaning towards peace, you should also do so, and put your trust in God:

*{But if the enemy inclines towards peace, do thou (also) incline towards peace, and trust in God: for He is One that heareth and knoweth (all things).}* (Al-Anfal 8:61)

When the pagans of Mecca broke their agreements and treaties repeatedly, and continued to attack the Muslims, then Allah ordered the Prophet to revoke these agreements formally and publicly before the Muslims were allowed to fight back:

*{And an announcement from God and His Apostle, to the people (assembled) on the day of the Great Pilgrimage,- that God and His Apostle dissolve (treaty) obligations with the Pagans. If then, ye repent, it were best for you; but if ye turn away, know ye that ye cannot frustrate God. And proclaim a grievous penalty to those who reject Faith.

(But the treaties are) not dissolved with those Pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of their term: for God loveth the righteous.}* (At-Tawbah 9:3:4)

The only preemptive action the Qur'an allows, is to possess the upper hand in the military balance for purposes of deterrence and not for aggression:

*{Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of God and your enemies, and others besides, whom ye may not know, but whom God doth know. Whatever ye shall spend in the cause of God, shall be repaid unto you, and ye shall not be treated unjustly.}* (Al-Anfal 8:60)

Muslims are also allowed to fight for causes of humanitarian intervention, conditioned - of course - that this is not a mere claim for expansionist goals.

*{And why should ye not fight in the cause of God and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!"}* (An-Nisaa' 4:75)

Also, it is permitted to support the rights of Muslims in non-Muslim societies and intervene to protect these rights, unless the Muslim countries have a treaty with the state the minority is living in:

*{Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of God, as well as those who gave (them) asylum and aid,- these are (all) friends and protectors, one of another. As to those who believed but came not into exile, ye owe no duty of protection to them until they come into exile; but if they seek your aid in religion, it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance. And (remember) God seeth all that ye do.}* (Al-Anfal 8:72)

They are also allowed to fight a group of Muslims if it exercises aggression against another Muslim group.

*{If two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of Allah: But if it complies then make peace between them with justice and be fair for Allah loves those who are fair (and just) The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear God, that ye may receive Mercy.}* (Al-Hujurat 49:9:10)

It is quite interesting you are asking about this doctrine in Islam while Muslims have been mainly subject to preemptive strikes. Israel attacked Iraq’s nuclear capacity at Osirak, in 1981. This was used as a procedure to prevent Iraq from representing a nuclear threat to Israel. At the time, the USA and UN publicly condemned this attack.

More recently, the Israeli government and defense force have been using preemptive strikes to head off and destroy "potential terrorists" in southern Lebanon and the occupied territories.

However, the doctrine of preemptive strikes is very sensitive and sometimes also dangerous, because it is so difficult to prove who is going to do something and who is not. Anyone can be a "potential terrorist" – it is a virtual blank check to attack anyone not on your side! Taken to extremes, this doctrine involves destroying a whole community or group of people who 'might' attack at some future time, and thus becomes an excuse for unjust aggression. It violates the biblical law of "eye for eye, tooth for tooth" (i.e. proportionality of response), which is upheld in the Qura'n, with a recommendation to mercy:

*{We ordained therein for them: "Life for life, eye for eye, nose or nose, ear for ear, tooth for tooth, and wounds equal for equal." But if any one remits the retaliation by way of charity, it is an act of atonement for himself. And if any fail to judge by (the light of) what God hath revealed, they are (No better than) wrongdoers.}* (Al-Ma'idah 5:45)

Aggression is also counter-productive, since it can provoke radicalism and reactionary actions, starting a vicious circle of violence.

I hope this answer is helpful. Thank you.

Salam

Natural Evil: An Islamic Point Of View

Peace of God and His mercy to you.

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Natural evil like floods and hurricanes happen by the will of Allah. These can be tests and reminders to the believers and non-believers to increase their faith in Allah, to see how good they are in remembering Allah and asking Him for protection, and how good they are in helping other people facing the same situation.

The following Q&A from Reading Islam Website is very interesting and explains logically the wisdom of Allah of His creation and plan:

Question:
Assalamu alaikum.

I'm puzzled with the explanation Christians give to the problem of natural evil (i.e. natural disasters, illnesses and so on). How do you account for it in an Islamic framework?

Ma’assalaama.

Answer:

Salam, Abel.

Thank you for your question.

Divergent explanations have been offered by different Christian philosophers and theologians for the occurrence of natural disasters. But here I confine myself to the most typical Christian explanation, before speaking of the Islamic view.

The problem in brief is this: If there is an All-loving God, how could He allow natural disasters to happen?

J. Kenneth Grider in his A Wesleyan Holiness Theology argues that "natural evils are not in each case God's direct will, but occur through natural laws."

According to him, God incarnated (in Christ) and became man, that is to say, He "came down to be metaphysically one-with-us", and therefore knows our experiences first hand.

Thus

we can be certain that He will assist us in our efforts. We can know that God is….the Wholly Here, the Wholly Now; and since He is this, we can be assured that we will have His help in preventing involuntary frustrations. God thus rides in our machines when we build dams and levees. God rides with pilots out into the hurricane eyes hundreds of miles off the coast of Florida as they seek an early knowledge of a coming wind so that preparations for it can be made. God is predisposed to be with us whenever we seek to prevent natural evils. But whether God is with us for guidance, special revelational assistance, or other helps, a proper conception of the Incarnation assures us that He is always near and always humanly sympathetic. The Christian doctrine of the Incarnation, then, has only an indirect bearing on the theoretical problem of why natural evil exists, but it has a most direct bearing on the solution of the life-situation problem of preventing natural evil and of reacting to it creatively when it comes calling. (J. Kenneth Grider, Toward a View of Natural Evil, last accessed, 23 June, 2008)

From the Islamic point of view, there are a few problems with the above explanation, which posits the idea that certain things happen in this universe outside God's will and plan. But in Islam both good and evil do necessarily have a place in the Divine Will and Plan.

The second point is about Incarnation. Islam firmly rejects the idea of Divine Incarnation. God is always God; and He never becomes one of His own creatures. He knows all the problems and experiences of His creatures; He is All-knowing, Wise; so He does not need to become a human to know how humans feel.

Islam teaches that God is All-Powerful, but it does not mean that He does things that contradict logic or does not befit His character. For instance, He does not make a round a square while keeping it round and square at the same time.

And it is also an Islamic teaching about God that He is Perfect and so He does not suffer or die; because that is against His nature.

The important question about God regarding the problem of evil is: If God is Good, why does He allow evil?

The answer is that a good God may allow evil if He has a good reason. And we need not know God's reasons for allowing evil, because Allah says in the Quran that we are given only very little knowledge:

*{…of knowledge it is only a little that is communicated to you, (O men!)}* (Al-Israa' 17:85)

Therefore, it would be enough if we know of a possible reason for God to allow evil to exist. And from the Quran we can understand that Allah has given humans free will, in order to test them to prove who is better in good deeds:

*{Every soul shall have a taste of death: and We test you by evil and by good by way of trial; to Us must ye return.}* (Al-Anbiyaa' 21:35)

One consequence of freedom is that humans may choose evil instead of good. But if they are forcefully prevented from choosing evil, there will not be any freedom. That is to say, God cannot have free beings whom He forces to choose only good; because, that would involve a logical impossibility.

As intelligent beings we know that most of the things that make life worth living require that we have free will. Moral responsibility, sense of individual achievement, satisfactory personal relationship, and so on, are a few valuable things that cannot be without freedom of choice.

But one may ask why natural evils like earthquakes are permitted, where free will has no part.

The answer is in the cause and effect nexus which is part of nature. We know that our actions are to a great extent motivated by the expectation of desirable results. This is possible only if our actions actually lead to results. Then only our actions become meaningful, and we can hopefully engage in good works.

We know fire is useful because it burns and helps us cook our food; but the same burning quality of fire can burn down homes. That is to say the very things that are useful for us can inevitably cause damage too. Now can we completely dispense with fire as it has a destructive side?

From the Islamic point of view, evil is like one of the twins, the other being good, as good on earth is ironically linked to evil. Because, good in this world cannot exist without bad, as they are two sides of the same coin, and both are relative concepts.

For instance, to rescue a drowning man is good work; but this is possible only when someone is drowning, which is a bad thing. That is to say, we have a chance to do good work only when there is a need, which in itself is "evil", or at any rate not "good".

We replace that evil or the absence of good with good. The imperfections and shortcomings of this world provide ample opportunities for us to make creative efforts for improvement; and this makes our lives and work meaningful.

The forces of good and evil appear to work in opposite directions; but in the final analysis their work may be seen as a covert cooperation to fulfill the Divine plan. And we know, evil cannot be without God's willing it to exist; and if so, evil has a role here to play.

In short, without evil, there is no good. And both are equally necessary for the spiritual development of man. For the spirit to grow, it has to overcome evil and do good.

Allah says in the Quran what means:

*{Nor can goodness and evil be equal. Repel (evil) with what is better: Then will he between whom and you was hatred become as it were your friend and intimate! And no one will be granted such goodness except those who exercise patience and self-restraint,- none but persons of the greatest good fortune.}* (Fussilat 41:34-35).

That is to say, we must counter evil with good; but to do this, immense patience is necessary. As for a believer, good does not spoil him, nor evil makes him desperate.

We may say that a believer should have two kinds of patience: one in the face of moral evil; and another in the face of natural evil. Both kinds are required for spiritual development.

An example of moral evil is the insult a believer suffers from an arrogant person. Here the believer controls his anger with patience; and he is successful in the test.

An example of natural evil is a flood in which many people including children suffer. A believer in this context does not curse God; because he takes it as a test of his faith.

Instead, he goes out to help the victims in whatever way he can. And if he himself is a victim, he is patient and seeks forgiveness from God for his own failings and prays for protection. And thus he draws near to Allah and is successful in that test.

The Prophet (peace be upon him) said:

"Wondrous are the believer's affairs. For him there is good in all his affairs, and this is so only for the believer. When something pleasing happens to him, he is grateful, and that is good for him. And when something displeasing happens to him, he is patient, and that is good for him." (Muslim)

And Allah the Almighty admonishes:

*{Nay, seek (Allah's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit….}* (Al-Baqarah 2:45)

A believer has the conviction that all things and events are under the control of the Almighty and so he never loses hope. He trusts in the eternal benevolence and mercy of Allah, as He says in the Quran:

*{On no soul does Allah Place a burden greater than it can bear.}* (Al-Baqarah 2:286)

I hope this answers your question. Please keep in touch.

Salam.

Jinns

Peace of God and His mercy to you.

Free Quran

Jinns are around us. They are not ghosts. They are not demons. Muslims do not believe in ghosts. Jinns are not visible to humans. They live with us, yes, but they have their own world. They can transform to any thing, but imperfect transformation. So, they can transform to look like a person.

Read the following article quoted from Reading Islam about Jinns:

Question:
Assalamu alaikum respected scholars,

I was wondering if you could resolve my confusion on the jinn. According to the Qur’an, men and jinn were both created by Allah to worship Him. The Qur’an, in its turn, was revealed through Prophet Muhammad (pbuh). Was Muhammad also the prophet for the jinn? If so, are there any evidences in the sunna about his interactions with the jinn? What should we, being humans, know about the nature of this other category of Allah's creation?

Thank-you very much
Wassalam

Answer:
Thank you for your question.

Yes, Prophet Muhammad (peace and blessings be upon him) was sent to both humankind and the jinn. One of the Qur’anic chapters (72) is called surat al-Jinn, indicating that there is some importance to be given to the world of jinn. In that chapter, verses 1-15, it explains there, that the Qur’an was conveyed to the jinn and that some of them believed while others disbelieved. There are also many evidences in the sunnah, referring to the world of jinn and the Prophet’s interaction with it.

What we humans should know, is what has been revealed to us through the Qur’an and the sunnah, which may be summed up in the following six points:

1. Jinns are created from fire (different from Angels who are created from light) and are normally invisible to humans. The fact that their origin was from elemental fire does not mean that they exist as fire, any more than humans being created from earth exist as clumps of earth.
   
   
2. Jinns have free will like humans (different from Angels who have no free will), as such some are disbelievers while others are believers (i.e. Muslims). Consequently, Satan (Iblees) was a jinn and not an angel.
   
   
3. Prophet Sulaymaan was given control over the jinn as his miracle. Thus, no human can claim control over the jinn for good or evil.
   
   
4. Jinns may interfere in our world through the agency of fortunetellers, magicians, mediums, spirit-possessions, etc. Consequently, supernatural events and experiences (visions) can be explained by their interference.
   
   
5. Seeking help from them is forbidden as it leads to shirk (associating partners with Allah).
   
   
6. Protection from them should be done according to sunnah, using Qur’anic recitations and not any forms of charms or amulets.
   

Further authentic information may be gotten from my books “Ibn Taymeeyah’s Essay on the Jinn” and “The Exorcist Tradition in Islam”, as well as “The World of the Angels and the Jinn” by Umar al-Ashqar.

Mr. Lamaan Ball, editor of Ask About Islam, adds:

As you can see from Dr. Bilal Philips' answer, we should seek knowledge of the jinn only from the Qur'an and the Sunnah - and this was summarized well here. We should also not seek their help. So, in conclusion I feel is is worth mentioning that as Muslims we do not have benefits in seeking interactions with the jinn. Because of this, we should avoid concerning ourselves with this part of Allah's creation more than is necessary and should instead focus on dealing with the many pressing social, moral and political problems we need to deal with.

Who Is A Believer?

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The believer in Islam is a Muslim. A Muslim means one who is submitting to the Almighty god Allah.

The believers are those who:

• believe in Allah as the only god with no partners associated with Him,
• believe in His words and books,
• believe in all His messengers,
• believe in Angels,
• believe in the Day of Judgment, and
• believe in fate.

Allah says in the Holy Quran:

The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying. (285) [2:285]

And He says about disbelievers:

Lo! those who disbelieve in Allah and His messengers, and seek to make distinction between Allah and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between; (150) Such are disbelievers in truth; and for disbelievers We prepare a shameful doom. (151) [4:150-151]

Those who believe in Allah must fear Him and remember that He watches them. The believers must try to be good 24/7/12. Believing in Allah also requires respect of His books, messengers, Angels and His creations. A big fool who claims to be a believer and is displeasing Allah!

Meditation In Islam

Peace of God and His mercy to you.

Meditation in Islam is very important to increase the believer's faith in Allah. Observing the flow of day and night, the creatures, the human being and life can boost the faith of the believer in Allah.

Allah says in many verses of the Holy Quran about meditation in His creation:

Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense.(164) [2:164]

Lo! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His Sovereignty) for men of understanding, (190) Such as remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! Thou createdst not this in vain. Glory be to Thee! Preserve us from the doom of Fire. (191) [3:190-191]