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The Life of a Muslim: How Islam Shapes Our Lives?

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In every age, in every country and among every people, all God-knowing and truth-loving men have believed and lived this very religion.

The life of a Muslim will always be filled with godliness, piety, righteousness and truthfulness. How and why should it be?

He will live in the belief that God alone is the Master of all, that whatever he and other men possess has been given by God, that the powers he wields are only a trust from God, that the freedom he has been endowed with is not to be used indiscriminately, and that it is in his own interest to use it in accordance with God’s will.

He will constantly keep in view that one day he will have to return to the Lord and submit an account of his entire life. The sense of accountability will always remain implanted in’ his mind and he will never behave irresponsibly.

A Life Wrapped in Morality

Think of the moral excellence of the man who lives with this mental attitude – his will be a life of purity and piety and love and altruism. He will be a blessing unto mankind. His thinking will not be polluted with evil thoughts and perverted ambitions. He will abstain from seeing evil, hearing evil, and doing evil.

He will guard his tongue and will never utter a word of lie. He will earn his living through just and fair means and will prefer hunger to a food acquired unfairly through exploitation or injustice. He will never be a party to any form of oppression or violation of human life and honor. He will never yield to evil, whatever the cost of defiance.

He will be an embodiment of goodness and nobility and will defend right and truth even at the cost of his life. Such a man will be a power to be reckoned with. He is bound to succeed.

An Honorable Life

He will be highly honored and respected. How can humiliation ever visit a person who is not prepared to bow his head before anyone except God the Almighty, the Sovereign of the universe?

No one can be more powerful than he – for he fears none but God and seeks blessings from none but Him. What power can make him deviate from the right path? What wealth can buy his faith? What force can shape his conscience? What power can compel him to behave as he does not want to?

He will be the most wealthy. No one in the world can be richer or more independent than he – for he will live a life of austerity and contentment. He will be neither a sensualist, nor indulgent, nor greedy.

He will be contented with whatever he earns fairly and honestly and however much ill-gotten wealth is heaped before him he will not even look at it. He will have peace and contentment of heart and what can be a greater wealth than this?

He will be the most revered, popular and beloved. No one can be more lovable than he – for he lives a life of charity and benevolence. He will be just to everyone, discharge his duties honestly, and work for the good of others. People’s hearts will be naturally drawn towards him.

No one can be more trustworthy than he – for he will not betray his trust, nor will he stray from righteousness: he will be true to his word, and straightforward and honest in his dealings. He will be fair and just in all his affairs, for he is sure that God is Ever-Present, Ever-Vigilant. Words fail to describe the credit and goodwill which such a man commands. Can there be anyone who will not trust him? Such is the life and character of a Muslim.

If you understand the true character of a Muslim, you will be convinced that he cannot live in humiliation, abasement or subjugation. He is bound to prevail and no power on earth can overwhelm him. For Islam inculcates in him the qualities which cannot be driven out.

And after living a respectable and honorable life on this earth, he will return to his Creator Who will shower on him the choicest of His blessings – for he will have discharged his duty ably, fulfilled his mission successfully and emerged from his trial triumphantly. He is successful in life in this world and in the hereafter will live in eternal peace, joy and bliss.

This is Islam, the natural religion of man, the religion which is not associated with any person, people, period or place. It is the way of nature, the religion of man. In every age, in every country and among every people, all God-knowing and truth-loving men have believed and lived this very religion. They were all Muslims, irrespective of whether they called that way Islam. Whatever its name was, it signified Islam and nothing but Islam.

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The article is excerpted from the author’s book “Towards Understanding Islam”.

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The Five Pillars of Islam: Their Meaning and Priority

By Jamal Badawi

What are the Five Pillars of Islam and what is the origin of this expression?

The term and the specification of the number appear in more than one saying of Prophet Muhammad (peace be upon him). One of the most famous sayings is narrated in the collection by Muslim and says that “the infrastructure of Islam is based upon the Oneness of Allah, the performance of regular prayers, the payment of Zakah or the poor’s due, the fasting, and the pilgrimage”. (Muslim) The term was based on the mention of this hadith.

More specifically the first pillar on the Oneness of Allah means that in order for a person to be Muslim they would have to confess with conviction of the heart and mind that there is no deity but one God and that is Allah who is the One and Only universal God of all. One is required to mention this a minimum of one time in their lifetime in order to be Muslim.

The second pillar is the performance of regular prayers and these are also specified as five specific prayers which follow a specific format during the day and night. This is not prayer in terms of supplication, I use the term prayer in English because it is the closest translation. It is not prayer in the sense of sitting and making supplication but requires lots of preparation.

The third pillar is the payment of poor’s due and is called Zakah in Arabic.

The fourth is fasting and this refers to observing the fast from dawn to sunset during the month of Ramadan which is the ninth lunar month in the Islamic calendar.

Finally is the pilgrimage to the Holy places in Makkah (Mecca) at least once in a life time if a person is able to.

When non-Muslims write about Islam and mention these Five Pillars quite often one is under the impression that these Five Pillars is all that Islam is about. Is this correct?

Unfortunately, it is not. The problem with many non-Muslim authors, writers, film producers, and narrators is that they try to interpret Islam from the point of view of their own background which is like placing Islam in an alien framework and this is where the mistake occurs. Most writers in films and so on and many who pose as experts on Islam come from a background which views religion as a large set of dogmas or rituals or something that focuses on the spiritual aspect of life with some kind of separation from the secular or mundane activities.

True Islam is an all embracive comprehensive way of life, it is a way of looking at life and taking it as a totality not making an artificial separation between religion and secularism.  The lack of understanding of this particular point makes many people view the pillars of Islam in the sense that doing those five things is all that Islam is about.

Any particular structure pillars are not everything but essential for a building’s support. In addition to the pillars one needs a roof, walls, partitions, insulation heating system and furnishing. The same thing applies to Islam. Many people think that once we talk about the Five Pillars of Islam that they’ve got everything. No they have not.

If we look at Islam the same way we look at the structure of a building as a functioning religion as a faith that is not limited to the spiritual aspect but is a complete way of life. One doesn’t have a functional building just with the pillars one has got to have all the other things that go along side with the pillars.

The pillars are essential and are the create the base but they are not everything. There is a difference between saying the pillars are everything and between saying the Five Pillars are the basis of everything. This is the way a Muslim looks at the Pillars of Islam.

In fact Islam addresses spiritual, moral, social, economic and even political aspects of life. When those writers refer to the Pillars of Islam they do not even depict it in sufficient depth. It is depicted as a formal ritual, whereas if one looks very closely in depth at the nature of those pillars one finds that they give lots of lessons which regulates social, moral, economic and even political life. In a way Islam goes far beyond the simple notions of rituals or formalisms.

Is there any significance as to the order in which these pillars appear and if so which come first and why?

Yes, there is a hierarchy. For example the first pillar which we mentioned which is the corner stone of Islam is the belief in the one universal God of all. Belief in God and faith in Him and acceptance of his prophets represents the very foundation upon which any good deeds can be accepted by God. This is the source of all virtue.

One notices that the second Pillar is the keeping of regular five daily prayers which is the most noble act of communicating directly with God without an intermediary. This is a reflection of how a Muslim after accepting God tries to nourish this direct relationship with his creator.

The second pillar is followed by the poor’s due which is an instrumental pillar in building social equity and justice in society. This is followed by the fourth pillar which is fasting. This is a method to discipline one’s self and control our desires and as such lead a virtuous life. Finally is the pilgrimage for those who are able to. As I understand it there is a hierarchy of relative importance.

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Source: jamalbadawi.org

 

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The Conditions of the Shahadah to Be Accepted by God

It is not enough that one merely utter the Shahadah for it to be accepted by Allah. It is the key to the gates of Paradise, but in order for it to work, it needs to have the right ridges.

The Shahadah must meet the following conditions for it to be accepted by Allah:

1- Knowledge

One must have knowledge that all other deities worshipped besides Allah are false, so there is no deity worshipped in truth except Allah. Never should anyone else be worshipped, even if he be a prophet, a messenger or an angel. Allah is the only one who deserves all types worship, such as salah (prayer), du`aa’ (supplication), hope, sacrificial slaughtering, making oaths, etc.

Whoever directs any type of worship to other than Allah has committed kufr (disbelief), even if he uttered the Shahadah.

2- Certainty

One must have certainty in the Shahadah. Certainty is the opposite of doubt, so there is no room for a person to doubt or waver in his belief. Allah says:

The believers are only those who have believed in Allah and His Messenger, and afterward doubt not, and strive with their wealth and their lives for the Cause of Allah. Those! They are the truthful. (Al-Hujurat 49:15)

3- Acceptance

One should accept the Shahadah fully and not reject it. It is not sufficient that a person merely know what the Shahadah means and believe it with certainty. Rather he must accept it my pronouncing it openly and accepting to become a Muslim. Allah says:

Truly, when it was said to them, “La ilaha illa Allah (no deity is worshipped in truth except Allah),” they puff themselves up with pride and deny it. (As-Saffat 37:35)

4- Compliance

It means obedience and acting upon all what the Shahadah necessitates.

A person must do according to what Allah ordered and abstain from what He prohibited. Allah, Exalted be He, says:

And whosoever submits his face to Allah, while he is a muhsin (doer of good), then he has grasped the most trustworthy handhold [La ilaha ill-Allah]. And to Allah return all matters for decision. (Luqman 31:22)

We should note that the word muhsin” in the verse literally means a person who does something well. Here it means one who does righteous deeds sincerely for Allah, according to the method the Prophet (peace be upon him) taught us.

Here we see that Allah mentions both submission to Allah along with doing righteous deeds, and only if a person does this has he grasped onto the sure handhold of the Shahadah.

5- Truthfulness

One must be truthful in his Shahadah. Even though a person may be doing all these things on the outside, he might be hiding disbelief in his heart, like the hypocrites.

Allah says:

They say with their tongues what is not in their hearts. (Al-Fath 48:11)

6- Sincerity of worship

One must make his worship and obedience sincerely for Allah alone. And it may be that one fulfills all the previous conditions, but he directs worship to other than Allah at times, like supplicating to the dead, etc. He has not made his worship purely for Allah.

Allah says:

And they were not commanded except to worship Allah, following the religion purely and sincerely for Him, turning away from other religions. (Al-Bayyinah 98:5)

7- Love

One must love Allah, His Messenger, and His righteous slaves. He must hate and show enmity towards all who show enmity to Allah and His Messenger. He must prefer what Allah and His Messenger love, even if it is different to what he desires. Allah says:

Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight… are dearer to you than Allah and His Messenger, and fighting in His Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the rebellious and disobedient to Allah. (At-Tawbah 9:24)

Shahadah & Oneness

The Shahadah also necessitates that Allah is the only one who has the right to legislate, whether it be in matters concerning worship, or matters concerning the government of human relations in both the individual and public affairs. The act of making something prohibited or lawful is for Allah alone. His Messenger merely explained and clarified Allah’s commandments.

And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it). (Al-Hashr 59:7)

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The article is an excerpt from”How to Become a Muslim” by Abdul-Rahman Al Sheha.

 

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The Social System in Islam: Foundations and Practices

By Abul A`La Mawdudi

The foundations of the social system of Islam rest on the belief that all human beings are equal and constitute one single fraternity.

The Social System in Islam

In Islam, if there is any real difference between man and man it cannot be one of race, color, or language, but of ideas, beliefs and principles.

Equality of Mankind

God created a human couple to herald the beginning of the life of mankind on earth, and everybody living in the world today originates from this couple. The progeny of this couple were initially a single group with one religion and the same language.

But as their numbers gradually increased, they spread all over the earth and, as a natural result of their diversification and growth, were divided into various tribes and nationalities. They came to speak different languages; their modes of dress varied; and their ways of living also differed widely. Climates and environments affected their color and physical features.

All these differences exist in the world of reality and Islam does not seek to ignore them. But it disapproves of the prejudices which have arisen among mankind because of these differences in race, color, language and nationality.

Islam makes clear to all men that they have come from the same parents and are therefore brothers and equal as human beings.

Islam says that if there is any real difference between man and man it cannot be one of race, color, country or language, but of ideas, beliefs and principles.

Two children of the same mother, though they may be equal from the point of view of a common ancestry, will have to go their different ways in life if their beliefs and moral conduct differ.

On the contrary, two people, one in the East and the other in the West, even though geographically and outwardly separated by vast distances, will tread the same path in life if they share the same code of moral behaviour.

On the basis of this fundamental tenet, Islam seeks to build a principled and ideological society very different from the racial, nationalistic and parochial societies existing in the world today.

The basis of co-operative effort among men in such a society is not the place of one’s birth but a creed and a moral principle. Anyone, if he believes in God as his Master and Lord and accepts the guidance of the Prophets as the law of his life, can join this community, whether he is a resident of America or Africa, whether he belongs to the Semitic race or the Aryan, whether he is black or fair-skinned, whether he speaks a European language or Arabic.

All those who join this community will have the same rights and social status. They will not be subjects to any racial, national or class distinctions. No one will be regarded as high or low. There will be no untouchability. There will be no special restrictions upon them in making marriages, eating and drinking and social contacts. No one will be looked down upon because of his birth of work. No one will claim any distinctive rights by virtue of his caste, community or ancestry.

Islamic Criterion

Man’s merit will not depend on his family connections or riches, but only on whether he is better than others in moral conduct or excels others in piety and righteousness.

Such social order, transcending as it does geographical boundaries and the barriers of race, color and language, is appropriate for all parts of the world; on its foundations can be raised the universal brotherhood of man.

In societies based on race or nationality only those people can join who belong to a particular race or nation, but in Islam anyone who accepts its creed and moral standards can become a member, possessing equal rights with everyone else.

Those who do not accept this creed, while obviously not being received into the community, are treated with tolerance and humanity and guaranteed all the basic human rights.

It is clear that if two children of the same mother differ in their ideas, their ways of life will be different; but this does not mean that they cease to be brothers.

In the same way, if two nations or two groups of people living in the same country differ in their fundamental beliefs, principles and ideology, their societies will also certainly differ; yet they will continue to share the common ties of humanity.

Hence, the Islamic society offers to non-Muslim societies and group the maximum social and cultural rights that can possibly be accorded.

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The article is excerpted from the author’s book “The Islamic Way of Life”.

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Tawheed: Its Meaning and Categories

By Muhammad bin Ibrahim bin `Abdullah Al-Tuwayjiri 

Tawheed is to single out Allah (Exalted be He) in what is distinct to Him and obligatory for Him. That is, for the slave to know for certain that Allah is One with no partner in His rububiyyah (lordship), His uluhiyyah (servitude) and His Names and Attributes.

Tawheed: Its Meaning and Categories

Allah is One with no partner; One unparalleled in His essence, His names, His attributes and His actions.

It further means that: The slave knows for certain and acknowledges that Allah alone is the Lord and Sovereign of everything; that He alone is the Creator, the Ever-Living and the Sustainer of all that exists who alone maintains the whole universe; that He alone is worthy of worship with no partner; that everything which is worshipped besides Him is false; and that He possesses attributes of perfection, free of every imperfection and deficiency, and to Him alone belong the best names and loftiest attributes:

Allah – there is no god (worthy of worship) except Him. To Him belong the best names. (Ta-Ha 20:8)

The Fiqh of Tawheed

Allah is One with no partner; One unparalleled in His essence, His names, His attributes and His actions; to Him alone belong the dominion, creation and command with no partner. He is the Sovereign and everything besides Him belongs to Him; He is the Lord and everything besides Him is His slave; and He is the Creator and everything besides Him is created:

Say, ‘He is Allah, (Who is) One; Allah, the Self-Sufficient Master; He neither begets nor is He begotten; nor is there any equivalent to Him.’ (Al-Ikhlas 112:1-4)

He (Exalted be He) is the Most Strong and everything besides Him is weak; He is the Most Powerful and everything besides Him is powerless; He is the Most Great and everything besides Him is minute; He is the Self-Sufficient and everything besides Him is in need of Him; He is the All-Mighty and everything besides Him is subservient; and He is the Truth and all that is worshipped besides Him is false:

That is because Allah is the Truth, and that which they call upon besides Him is falsehood, and that Allah is the Most High, the Most Great. (Luqman 31:30)

He is the Most Magnificent of which there is nothing more magnificent than Him; the Most High of which there is nothing higher than Him; the Most Great of which there is nothing greater than Him; and the Most Merciful of which there is nothing more merciful than Him.

He is the Most Strong who has created strength in every strong one; the Most Powerful who has created power in every powerful one; the Most Merciful who has created mercy in every merciful one; the Most Knowledgeable who has taught every creature; and the All-Provider who has created all sustenance and those who receive it:

That is Allah, your Lord; there is no god (worthy of worship) except Him, the Creator of all things, so worship Him. And He is Disposer of all things. No vision can grasp Him, but His Grasp is over all vision; and He is the Most Subtle, the Well-Acquainted. (Al-An`am 6:102-103)

He is the True God who alone is worthy of worship besides everything else due to the perfection of His essence, His majesty, His beauty and His graceful kindness; and to Him alone belong the best names and loftiest attributes:

There is nothing like unto Him, and He is the All-Hearer, the All-Seer. (Ash-Shura 42:11)

He is the All-Wise, the All-Knowing who does what He wills and commands what He desires:

Surely, His is the creation and the command; blessed is Allah, Lord of the worlds. (Al-A`raf 7:54)

He is the First before everything else; the Last after everything else; the Most High above everything; the Most Near closer to everything; and the All-Knower of everything, alone with no partner:

He is the First and the Last, the Most High and the Most Near; and He is the All-Knower of everything. (Al-Hadid 57:3)

He is the True Sovereign in whose hand is everything, while nothing is in the hand of anything besides Him. So turn to Him alone with no partner:

Say, ‘O Allah! Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will; You honor whom You will and You humiliate whom You will. In Your hand is (all) good. Indeed, You are Able to do all things.’ (Aal `Imran 3:26)

He alone is the Owner of all things, the All-Powerful over all things, the All-Knowledgeable of all things and the Granter of all things. He alone is the All-Encompassing of every encompassing one, the All-Powerful over every powerful one, the Subjugator of every subjugating one, the One and the Owner of everyone:

Blessed is He in Whose Hand is the dominion, and He is Able to do all things. (Al-Mulk 67:1)

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The article is an excerpt from the author’s book “Summarized Islamic Fiqh In Light of the Qur’an and Sunnah”, translated by Kamil Ahmad & Jawad Beg

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The Meaning of La Ilaha Illa Allah (Tawheed)

By Abdul-Rahman Al Sheha

This is the phrase of Tawheed (the concept of the Oneness and Uniqueness of Allah). Due to this concept Allah brought the creation into being, and due to this concept He created Paradise and Hellfire. Allah (Exalted be He) says:

The Meaning of La Ilaha Illa Allah (Tawheed)

This is the belief which all the Prophets and Messengers called to.

And I have neither created the Jinn nor humans except to worship Me. (Adh-Dhariyat 51:56)

This is the belief which all the Prophets and Messengers called to, from Adam, the first Prophet, to Muhammad, the last messenger (peace be upon them all). Allah says:

And we have not sent before you any messenger except that We have revealed to him that there is no deity that is worshipped in truth except Me, so worship and obey Me. (Al-Anbiyaa’ 21:25)

Meanings of the Shahadah

There is no Creator of this existence except Allah. Allah says:

Such is Allah, your Lord! La ilaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship and obey Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc.) over all things. (Al-An`am 6:102)

There is no True Master and Owner present in this existence except Allah. This is known as Tawheed Ar-Rubobiyyah, or the Oneness of Allah in His Attributes of Lordship. This is the belief that there is no Creator, Sovereign Master, Administrator, Provider, Sustainer, and Owner except for Allah:

Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the ‘aalameen (mankind, Jinns and all that exists)! (Al-A`raf 7:54)

No deity deserves servitude and worship except Allah. This is known as Tawheed Al-Ulohiyyah, or the Oneness of Allah in His Worship. This is the belief that no worship should be directed to any except Allah. Allah says:

No doubt! Verily, to Allah belongs whosoever is in the heavens and whosoever is in the earth. And those who worship and invoke others besides Allah, in fact, follow not the (Allah’s so-called) partners, they follow only a conjecture and they only invent lies. (Yunus 10:66)

All the Names and Attributes of Allah are perfect and complete. This is known as Tawheed Al-Asmaa´ wa As-Sifaat, that Allah has all the Best of Names and Attributes, and that there are none equal, comparable to, or like them. He is high above and free from all faults and shortcomings. Allah says:

And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. (Al-A`raf 7:180)

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The article is an excerpt from the author’s book “How to Become a Muslim”.

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Prophet Muhammad on the Elimination of all Forms of Racism

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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)

Humanity-based

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.

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

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