ABC's of Islam New Muslims

Islam: Guidance to the Straight Path

Description of the Straight Path

Religious guidance is the greatest gift that a person can possess. It is something that we do not control or own, but rather it is bestowed upon us.

Muslims plead to be guided to the straight path at least seventeen times a day while reciting Surat Al-Fatihah (the first chapter of the Qur’an) in the five daily prayers. How many of us have reflected on the nature of this guidance and the path that we are supposed to be upon?

“Guide us” (Ihdina)

In Arabic the word hidayah does not simply mean guidance, but it means to guide gently. The word “gift” (hadiyyah) in Arabic also comes from the same root letters as the word for guidance (hidayah). Religious guidance is the greatest gift that a person can possess. It is also something that we do not control or own, but rather it is bestowed upon us in an act of infinite mercy and grace of Allah (Exalted is He).

Notice how it is in the plural- not ‘guide me’ but “guide us”. This instills in us a sense of brotherhood by making this request on behalf of fellow Muslims, especially as we stand in prayer as a group.

Types of Hidayah Mentioned in the Qur’an

There are four types of hidayah mentioned in the Qur’an, according to (Ibn Al-Qayyim).

1- General hidayah that is given to all creation. This type of guidance and knowledge is given by Allah to all created things. By this guidance, animals, plants and even inanimate objects fulfill the purpose for which they were created. This also includes the general intellect, wits and inherent intuitive knowledge given to all responsible beings regardless of their faith. This is referred to in the following verse:

He said, “Our Lord is He Who gave each thing its form and then guided (it)”. (Ta-Ha 20:50)

2- Hidayah that is in the form of explanation and education by way of defining the two paths of good and evil. It is when someone guides you by explaining that which is good and warns you from that which is evil according to Islam. This is the type of hidayah referred to in this verse::

And indeed, (O Muhammad), you guide to a straight path. (Ash-Shura 42:52)

3- Hidayah that is tawfiq (a specific type of divine guidance) and inspiration (ilham) from Allah to be guided to the truth of iman (faith), Islam (submission), etc. The following verses refer to this type.

…Thus does Allah leave astray whom He wills and guides whom He wills. (Al-Muddaththir 74:31)

No disaster strikes except by permission of Allah. And whoever believes in Allah He will guide his heart. And Allah is Knowing of all things. (At-Taghabun 64:11)

4- Hidayah that is in the next life, by which one shall be guided to Paradise.

And We will have removed whatever is within their breasts of resentment, (while) flowing beneath them are rivers. And they will say, “Praise to Allah, who has guided us to this”. (Al-A`raf 7:43)

Each one of the above types of hidayah has a sequential connection and relationship. Without the first level of guidance you will not have the capacity to attain the second and without the second you cannot attain the third and fourth levels.

We have absolutely no power to guide anyone using any of the above types of guidance except for the second type of hidayah that is explanation and education.  This type of guidance is what is referred to in the following verses.

And indeed, (O Muhammad), you guide to a straight path. (Ash-Shura 42:52)

You are only a warner, and for every people is a guide. (Ar-Ra`d 13:7)

The remaining types of guidance, particularly the third type which is tawfiq from Allah to have iman, are what are referred to in the following verse of the Qur’an, again addressing the Prophet Muhammad (peace be upon him):

Indeed, (O Muhammad), you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the (rightly) guided. (Al-Qasas 28:56)

In other words even the Prophets cannot guide whom they choose to become believers in the sense of actually putting faith in a person’s heart.  They can only guide in terms of explanation, exhortation, clarification and instruction regarding the truth.

The first lesson here is that we should seek guidance in every matter with Allah first and foremost before turning to others. Secondly, it should humble those of us who are inviting or ‘guiding’ others to Islam to acknowledge and internalize the fact that we have no real power over this matter, and that true guidance is the sole dominion of Allah, the ‘turner of the hearts’.

However, that should not make us despair of the work we do, for which our reward is with Allah. But rather it should increase our confidence in inviting others knowing that the result is not dependent on ‘my da`wah’ or speech, which is full of weakness and defects, but is in the hands of Allah Who can instantly change the hearts of the most wicked and tyrannical into the most pure and righteous.

The Ten Levels of Guidance

A Muslim may question why he or she has to ask for guidance at least seventeen times a day whilst they have already been guided to Islam. Scholars have explained that it is because firstly we ask for constancy (thabat) on guidance and secondly because there are so many levels and aspects of guidance that we are in need of in every detail of our daily life.

The following will help to clarify. For example, there are a further ten levels of guidance that need to be attained for one to be truly guided. (Ibn Al-Qayyim)

Therefore one should bear in mind when asking for guidance that one is asking Allah to:

1- Be granted guidance of knowledge and clarity, in order for one to know and reach the truth.

2- For the capacity to be guided

3- Make one desirous of guidance

4- Make one act upon the guidance

5- Make one remain steadfast on guidance

6- Remove all barriers and obstructions that impede guidance

7- Be granted a distinctive and detailed level of guidance on the path itself and its stations

8- Be granted sight of one’s ultimate goal along the path, to be alerted to it so that one can perceive it on the journey, catching sight of it without being blocked from seeing it.

9- Make one aware of one’s own destitution and desperate need for guidance (from Allah) over and above all other necessities.

10- Make one see the two misguided paths that veer off from the path of guidance; firstly the path of the people of wrath- those who intentionally, out of rebellion, turned away from following the truth; secondly the path of the people of misguidance- those who turned away out of ignorance and misguidance. One then sees the straight path upon which are all the Prophets and Messengers (peace be upon them) along with their followers from the truthful (siddiqeen), the martyrs and the righteous.

We are instructed by Allah to ask for guidance to the straight path (as-sirat al-mustaqim). What then is the nature of this path?

Description of the Straight Path

In the language of the Arabs a path (sirat) needs to possess five qualities for it to be called a sirat. The path needs to be:

1- Straight

2- Easy to travel upon

3- A familiar well-trodden path

4- Wide and spacious

5- Leading one to the desired destination

Since the path that we are asking guidance to is Islam itself, notice and reflect on how these qualities apply to Islam. Islam is straight in that it is a correct and firmly established way, pure and protected from any crookedness or deviation from the truth.  Allah describes those who want to block people on the path of Allah:

…Who averted (people) from the way of Allah and sought to make it (seem) deviant while they were, concerning the Hereafter, disbelievers. (Al-A`raf 7:45)

Islam is also easy as Allah has said:

Allah intends for you ease, and does not want to make things difficult for you, (Al-Baqarah 2:185))

and as the Prophet said, “The deen (Islam/religion) is easy…” (Al-Bukhari).

Allah does not burden a soul beyond its capacity. There will be challenges, temptations and difficulties in living as a Muslim but they are things that we ultimately have the capacity to bear. Everything in Shari`ah (Islamic law) benefits us or wards off harm for us in this world and/or the next.

Islam, which is submission to the commands of Allah, is also a familiar and well-trodden path, the path of all the Prophets and their followers. As Allah says:

And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. (An-Nisaa’ 4:69)

The final, universal revelation of Islam is wide and spacious and accommodates all, regardless of color, race or social status. It is us with our parochial attitudes that restrict the vastness of this path to our favorite ‘saved’ group, way of thinking, sheikh or a specific allegiance that excludes others that Islam hasn’t excluded.

Ibn Majah records that the Prophet (peace be upon him) said, “I have left you on a (wide, spacious) clear (white) path, its night is like its day, whoever deviates from this after me will be destroyed….”

Indeed, the path of Islam leads to the desired destination, which is Allah’s Pleasure gained by obeying Him. Allah says:

So those who believe in Allah and hold fast to Him – He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path. (An-Nisaa’ 4:175)

You will also notice that the word as-sirat (path) in the surah (chapter) has the definite article “Al”. The definite article is close to the meaning of ‘the’ which renders it ‘the straight path’ in English and has several possible meanings in Arabic. Here it is said that it denotes something definite which is in the mind as well as in reality.

For example, when students waiting for their teacher to arrive say ‘the teacher is late.’ The teacher they are referring to is known amongst them and in their minds they know exactly who they are referring to. In that sense, grammatically, ‘the teacher’ is a definite noun phrase and not an indefinite one. They would not say a teacher is late in this case.

Similarly, in this case, it is a specific and definite known path that we are seeking guidance to. It is the path that Allah has ordained for the people that He has favored, the path that leads to His Pleasure and His Paradise, which is in fact His deen (religion) – besides which nothing is acceptable to Him.

It is said that it is also the path that we intuitively know in the deepest core of our hearts that must exist because as human beings we were affirmed, when we were created, that Allah is our Rabb (Lord).

All praise is to Allah Who has gently guided us to the straight path, described to us with crystal clarity its features and guided us to pray for it every day of our lives.



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New Muslims Zakah

Sadaqah: Its Virtues and Benefits in Qur’an and Sunnah

By: Sayyid Saabiq

The legitimacy of giving sadaqah other than that of zakah is not restricted by a time limit or definite nisab. The amount designated for expenditure need not be a certain percentage (for example, a tithe, a one-quarter tithe, or a one-tenth tithe). It is an open-ended matter that is left to the beneficence, generosity, and condition of the one who gives. The protection of a revered man from destruction and harm is an obligation upon whoever can help him, but more than that, it is left unquantified.

People overlook most of the public rights which the Qur’an supports, for these rights seek to establish an honorable and just social life. People spend only a small amount on the needy and even less for beggars because they are considered the least deserving nowadays. This is due to the fact that beggars have made begging a profession, even though most of them are well-to-do.

Ibn Hazm says: “It is enjoined upon the rich of every country to support their poor, and the ruler has the authority to force them to do so. This is called for when the prescribed zakah or the holdings of other Muslims are not enough to meet the needs of the poor. In that case, their food and their clothing to protect them from the elements and the eyes of the passer-by would be provided by the rich.”

The proof for this is in the saying of Allah:

Give the kinsman his due, and the needy, and the wayfarer. (Al-Israa’ 17:26)

Allah also says:

Show kindness to parents, to near kin and orphans, to the needy, to relatives, to neighbors who are not related to you, to fellow travelers and wayfarers, and (to the slaves) whom your right hand possesses. (An-Nisaa’ 4:36)

Generosity urges support for the above-mentioned people and forbids harming them.

Referring to the guilty in the life to come, the Qur’an says that they would ask each other: “What brought you to this hellfire?” They will answer: “We were not of those who prayed, nor did we feed the needy”. (Al-Muddaththir 74:42-44)

Thus, Allah links feeding the needy with performing prayers.

The Messenger of Allah (peace be upon him) said: “He who does not have mercy upon people, Allah’s mercy will be kept from him.” (At-Tirmidhi)

Thus, anyone upon whom Allah bestowed His grace and who sees his Muslim brother hungry, in need of clothes, and miserable, and still does not help him, he will, indeed, deprive himself of Allah’s mercy.

`Uthman An-Nahdi reported that `Abdur-Rahman ibn Abi Bakr informed him that the Companions of As-Suffah were poor and that the Messenger of Allah, upon whom be peace, said: “He who has enough food for two, let him invite a third, and he who has food for four, let him invite a fifth or a sixth.”

It is related from Ibn `Umar that the Messenger of Allah (peace be upon him) said: “A Muslim is a brother of another, and he should neither do injustice to him nor betray him.”

Thus, anyone who lets a needy Muslim go without food or clothes while, in fact, he is able to feed and clothe him would have betrayed him.

It is related from Abu Sa`eed Al-Khudri that the Messenger of Allah said: “He whose holdings exceed his needs, let him support the one whose holdings do not, and he whose food exceeds his needs, let him share it with him who does not have food.” Abu Sa`eed Al-Khudri says: ”Then he mentioned so many kinds of property that we thought no one of us had the right to have anything surplus with us.” This is the consensus of the companions, as it was reported by Abu Sa`eed Al-Khudri.

Concerning this tradition, it is reported on the authority of Abu Musa Al-Ash`ari that the Prophet (peace be upon him) said: “Feed the hungry, visit the sick, and ransom the prisoner.”

There are many verses in the Qur’an and numerous sound hadiths on this subject. `Umar says: “If I were to live again the past which I have already lived, I would take the surplus from the rich and distribute it among the poor immigrants (muhajirun).” This is considered to be the most authentic report.

`Ali said: “Allah (the Exalted be He) has placed a due upon the properties of the rich to meet the needs of the poor. Thus, if the poor go hungry or naked or struggle because of the neglect of the rich, then Allah will hold them (the rich) accountable on the Day of Judgment and will punish them.”

Ibn `Umar is reported to have said: “There is a due on your property other than zakah.” It is related from `A’ishah (the mother of the believers), Al-Hasan ibn `Ali, Ibn `Umar that all of them replied to those who had asked them: “If you are asked for help in cases of blood money, heavy debt, or desperate poverty, then it is a must for you to give them from your holdings.”

It was accurately reported by Abu `Ubaydah ibn Al-Jarrah and 300 Companions that (once) when their provisions had run very low, Abu `Ubaydah ordered them to collect what was left and place it into two bags and then allot it to each one equally. Then he said: “It is not permissible for a hard-pressed Muslim to eat the meat of a dead animal or a pig when he can find surplus food from either a Muslim or a dhimmi (non-Muslims living under the protection of the Islamic State). It is an obligation of the one who has food to feed the hungry.”

Allah says:

And if one party of them does wrong to the other, fight those who do wrong until they return to the ordinance of Allah. (Al-Hujurat 49:9)

Thus, one who withholds a right is an oppressor of his brother. The latter is the possessor of that right.

On this basis, Abu Bakr As-Siddiq waged war against those who refused to pay their zakah.

From the preceding, one can see the degree of compassion and commiseration that Islam has for the deprived. Islam, in fact, excels over all other faiths and systems. They are like weak, sputtering candles when placed next to the bright and steady light of the sun of Islam.

Voluntary Sadaqah

Islam calls upon the individual to spend freely in ways that please the heart of the donor, and evoke generosity, goodness, reverence, and obedience to Allah.

Voluntary Sadaqah in the Qur’an

Allah says:

The parable of those who spend their wealth in the way of Allah is that of a grain of corn: it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases; Allah cares for all and knows all things. (Al-Baqarah 2:261)

By no means shall you attain righteousness unless you give freely of that which you love, and whatever you give, Allah knows it well. (Aal `Imran 92)

And spend from what We have made you heir. For those of you who believe and spend, for them is a great reward. (Al-Hadid 57:7)

Voluntary Sadaqah in the Hadith

The Messenger of Allah (peace be upon him) said: “Sadaqah appeases the anger of the Lord and wards off the agony of death.” (At-Tirmidhi)

It is similarly related that the Messenger of Allah (peace be upon him) said: “The sadaqah of the Muslim increases during his lifetime. It also softens the agony of death, and through it, Allah takes away arrogance and vanity.”

The Messenger of Allah said: “’There is not a day in which the obedient servants rise in the morning or two angels descend, and one of them says: ‘O Allah! Compensate the one who spends freely.’ The other angel says: ‘O Allah! Let an annihilation come upon the one who is niggardly.’” (Muslim)

The Messenger of Allah said:

“Acts of kindness protect one from ruin wrought by evil. Sadaqah given secretly appeases the anger of the Lord, and a gift to strengthen the ties of relationship increases one’s life span. All good deeds are sadaqah, and those who do acts of kindness in this world are also the same people in the other world. Those who do misdeeds in this world are the same people in the other world. The first of those who shall enter Paradise are the people who do acts of kindness.” (At-Tabarani)


The article is an excerpt from the author’s translated book “Fiqh Us Sunnah”.

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Major Sins New Muslims

Polytheism: Its Meaning and Categories

Polytheism or ascribing partners to Allah (the Exalted) nullifies faith in the Oneness of Allah and since the most important and greatest obligation in Islam is to have faith in the Oneness of Allah and to single Him out for worship alone, then clearly the worst sin possible is to ascribe partners to Him.

Polytheism.. Its Meaning and Categories

Polytheism corrupts and invalidates acts of obedience.

It is the only sin that Allah, the Most Merciful, never forgives, as stated in the Qur’an:

Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away. (An-Nisaa’ 4:116)

Worst Sin

And when the Prophet Muhammad (peace be upon him) was asked which sin is the worst in the sight of Allah, he replied:

“To ascribe partners to Allah while He created you.”

Polytheism corrupts and invalidates acts of obedience, thus an act of obedience is not accepted and the slave is not rewarded when accompanied by the occurrence of polytheism, as Allah has stated in the Qur’an:

If they had joined In Worship others with Allah, All that they used to do would have been of no benefit to them. (Al-An`am 6:88)

Polytheism requires that its perpetrator be doomed to Hell forever if he dies as a polytheist, as Allah the Most High has stated in the Qur’an:

Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. (Al-Ma’idah 5:72)

Categories of Polytheism

Polytheism is divided into two categories:

First: Major Polytheism which is in opposition to the very foundation of faith in the Oneness of Allah and expels a person from the religion of Islam.

Second: Minor Polytheism which is in opposition to having complete faith in the Oneness of Allah, however it does not expel a person from the religion of Islam.

First Category: Major Polytheism

It is to divert any form of worship to anyone beside Allah such as calling upon someone other than Allah- for something that only Allah is able to do- entrusting one’s affairs to someone other than Him, or prostrating to anything as a form of worship. Allah has said in the Qur’an:

And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the wrong-doers. (Yunus 10:106)

“Wrong-doers” here means ‘polytheists’. And Allah said:

And put your trust in Allah if you are believers indeed. (Al-Ma’idah 5:23)

And Allah said:

So fall you down in prostration to Allah, and Worship Him (Alone). (An-Najm 53:62)

Since calling upon, entrusting one’s affairs, and prostrating are acts of worship that Allah has commanded, whoever diverts them to Allah is someone who has faith in the Oneness of Allah, and whoever diverts them to anything besides Allah is a polytheist.

Moreover assigning partners to Allah by obeying them in what they make permissible and prohibited falls under this category of polytheism, as Allah informs us in the Qur’an:

They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah and (They also took as their Lord) Messiah, son of Mary, while they (Jews and Christians) were commanded in the Torah and the Gospel) to worship none but one God (none has the Right to be worshiped but He) Praise and Glory be to him, (Far above is He) from having the partners they associate (with Him). (At-Tawbah 9:31)

This verse was revealed in regards to the Jews and Christians who obey their rabbis and priests regarding their making permissible what Allah forbids and their prohibiting what Allah permits. On the authority of `Adi ibn Hatim (may Allah be pleased with him):

I came to the Prophet (peace be upon him) wearing a golden cross around my neck. He said:

“`Adi! Throw away this idol,” and I heard him recite the verse:

“They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah” (At-Tawbah 9:31)

He said: “Verily they were not worshiping them, however when their monks and rabbis made something lawful for them, they deemed it permissible; and when their monks and rabbis made something unlawful, they deemed it as forbidden.” (At-Tirmidhi)

Second Category: Minor Polytheism

It is anything that leads to the major polytheism and it is divided into two parts:

1- Apparent Polytheism

Apparent Polytheism can be committed with words or actions. It is committed with words by doing things like swearing oaths by other than Allah, such as swearing by the Prophet Mohammed or Jesus (peace be upon them), and by saying ‘Things will happen according to whatever Allah and you will’. For indeed the Prophet (peace be upon him) has said:

“Whoever swears by other than Allah then he has fallen into disbelief or polytheism.” (At-Tirmidhi)

And the Prophet (peace be upon him) replied to the one who said: “Whatever Allah wills and you will”:

“Have you made me equal to Allah? Rather say, what Allah wills alone.” (Ahmad)

Apparent polytheism is committed through actions such as wearing amulets and threads used as charms to ward off misfortune, and believing that they are a reason nfor that happening.

2- Hidden Polytheism

It is the polytheism that is related to intentions and wishes such as doing something to show off and for the sake of reputation, such that the act is not done for the sake of Allah the Exalted, rather it is done seeking praise or compliments from people. For example, a person might pray or fast so that people will say how upright or excellent his religious commitment is. The Prophet Muhammad (peace be upon him) said:

“The thing that I fear most for you is Minor Polytheism.” They said: “O Messenger of Allah, what is Minor Polytheism?” He said: “Showing off. Allah will say to them on the Day of Judgment when people are being rewarded for their deeds: ‘Go to those for whom you were showing off in the worldly life, and see if you find a reward with them.” (Ahmad)


The article is excerpted from the book “A Beneficial Summary of Rulings for New Muslim”, published by The Ministry of Endowments & Islamic Affairs, Kuwait- 2nd Edition 1436/2015.

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His Character New Muslims

Prophet Muhammad on the Elimination of all Forms of Racism


In the sight of Allah, all people are equal.

The Prophet Muhammad (peace be upon him) upheld justice in his time and rejected the ignorant belief which considered some people superior to others because of their language, race, social status or ethnicity. That is because such discrimination is severely condemned in the Qur’an.

‘Racism,’ as defined in our day, is an idea Allah prohibits in the Qur’an, but which receives extensive support in ignorant societies. As mentioned in the Qur’an, one of the divine purposes in the creation of the different races is “that they should come to know each other”. (Al-Hujurat 49:13)


In the sight of Allah, all people are equal, and the only superiority anyone can have over anyone else is his fear of Allah and faith in Him.

The Prophet Muhammad also declared to his people, who committed racism, that ethnic differences had no importance and that everyone was equal in the eyes of Allah.

He repeatedly underlined that all that mattered was having sincere faith. While summoning his people to have faith, the Prophet Muhammad commanded them not to discriminate in his last sermon:

“O people! Your Allah is One and your forefather (Adam) is one. An Arab is not better than a non-Arab and a non-Arab is not better than an Arab, and a red (i.e. white tinged with red) person is not better than a black person and a black person is not better than a red person, except in piety. Indeed the noblest among you is the one who is deeply conscious of Allah.” (Ahmad)

The Prophet Muhammad also told people that Allah created man from nothing, that everyone is created equal and that everyone will give account of his deeds all alone before Allah. For this reason, he added that it would be a great wrong to look for superiority in one’s descent.

The Prophet commanded thus:

(All of) you are children of Adam, and Adam is from dust. Let some men cease to take pride in others.” (Ahmad and Abu Dawud)

He (peace be upon him) stated that no criteria except for heedfulness are acceptable:

“Your descent is nothing to be proud of. Nor does it bring you superiority. O people! All of you are the children of Adam. You are like equal wheat grains in a bowl … No one has any superiority over anyone else, except in religion and heedfulness. In order to consider someone a wicked person, it suffices that he humiliates other people, is mean with money, bad-tempered and exceeds the limits.” (Ahmad)

The Formula… the Qur’an

Throughout his life, the Prophet Muhammad advised his people to set aside their ignorant and perverse values and to live by the Qur’an. In the Qur’an, racist attitudes are defined as “fanatical rage,” and people’s ambitious attitudes are criticized. A related verse reads:

Those who disbelieve filled their hearts with fanatical rage- the fanatical rage of the Time of Ignorance- and Allah sent down serenity to His Messenger and to the believers, and obliged them to respect the formula of heedfulness which they had most right to and were most entitled to. Allah has knowledge of all things. (Al-Fath 48:26)

Muslims who obeyed Allah‘s call in the above verse led their lives in peace and security, both during the blessed period of the first community of Islam and in succeeding ages when just administrators reigned.

In the Period of the Prophet Muhammad, contracts signed with the People of the Book and the pagans secured justice in society.

After the migration of the Prophet from Makkah to Medina, he encountered many different communities. At that period, Jews, Christians and pagans who held power were all living together.

Under such circumstances, the Prophet Muhammad united the cosmopolitan structure to secure social unity and peace by making social agreements- either by sending letters or holding face-to-face meetings- with more than a hundred communities, and thus achieved social compromise.

Prof. Thomas Arnold stresses the importance of the social unity established by the Prophet Muhammad in these words: Arabia that had never before obeyed one prince, suddenly exhibits a political unity and swears allegiance to the will of an absolute ruler. Out of the numerous tribes, big and small, of a hundred different kinds that were incessantly at feud with one another, Muhammad’s word created a nation. (Thomas Arnold, The Spread of Islam in the World, Goodword Books)

Islam and Other Religions

As is related in many verses in the Qur’an, living in peace with people of other religions is perceived as good by Islam.

In one verse, Allah commands Muslims to believe in all the holy books revealed by Him and respect their beliefs:

So call and go straight as you have been ordered to. Do not follow their whims and desires but say, “I believe in whatever Allah has sent down (in the form) of a Book and I am ordered to be just between you. Allah is our Lord and your Lord. We have our actions and you have your actions.

There is no debate between us and you. Allah will gather us all together. He is our final destination. (Ash-Shura 42:15)

The above verse describes the relations a Muslim should establish with people of other religions. Muslims are also held responsible for adopting the morality of the Prophet and being compassionate and just towards other people. This person can be anyone, a Buddhist, a Jew, a Christian or even an atheist.

Such honest and just attitudes will make a very positive impact on their hearts, no matter what or who they believe in- or even if they have no beliefs at all- and they will become a means to make them feel closer to Islam.


The article is an excerpt from the author’s book “Justice and Compassion in the Qur’an”.

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