Download to a document on Islam

Historical and Cultural Background
A1. When and where was the religion founded?
Islam was founded in Makkah (Mecca) in 610 C.E., when the Prophet Muhammad (PBUH), at
the age of 40, received his first revelation from God through Angel Gabriel. The revelation
continued, a little at a time, until the death of Prophet Muhammad (PBUH) in 632 C.E.
(Note: Muslims use the salutation “Peace Be Upon Him” (PBUH) when they refer to any
prophet.)
Initially he had only a small band of followers in Mecca. The Muslim community was fully
established after he migrated to Medina in 622 C.E., the date that also begins the Muslim
calendar.
A2. Who are the main prophets or seers?
The main Prophet and Messenger of Islam is Muhammad Ibn Abdullah Ibn Abdul Muttalib
(PBUH). The chain of prophets begins from Adam and includes Abraham and his descendents
such as Ishmael, Jacob, Joseph, etc. The chain also includes Moses and Jesus (Peace Be Upon
them all).
A3. Are saints venerated?
There is no tradition of conferring sainthood to anyone in Islam. Instead, there are Prophets and
Messengers of God (Peace Be Upon Them) (see A2) who are greatly venerated. All Muslims
venerate the prophet’s family and his descendants. The Shi’a sect specially venerates the
prophet’s descendants: his daughter Fatimah, his cousin Ali (who was married to Fatimah), and
their two sons Hasan and Husayn. In some parts of the Muslim world, heads of Sufi groups and
orders and other individuals who attain great piety and are known for their devotion to God and
for their spiritual attainment are treated with veneration. (See J1.)
A4. What was the original language of the main scriptures?
The original language of Islam’s revealed scripture, The Qur’an, is Arabic. Arabic is also the
initial language of the reports of the Prophet’s Sunnah (that is, his state of being, his demeanor,
his actions, and his utterances other than revelations from God). These reports are called
“Hadith” or “Tradition of the Prophet” (PBUH). The Qur’an and Hadith are the sources of
Islamic law, both personal and social.
A5. What are the main divisions and how did they arise?
Sunni and Shi’a are the two major sects in Islam. The Prophet died in 632 C.E. and this division
arose as a disagreement over the succession to Prophet Muhammad (PBUH), not as a prophet,
but as the head of the Muslim state. Whereas the majority (to be called Sunni) believed in
picking a ruler (Caliph) based on popular will and contract between the ruler and the ruled, a
minority believed that succession to the Prophet should have been hereditary and must remain
within in the family of the Prophet Mohammad (PBUH).
Thus the first Caliph picked was Abu Bakr (632-634) and the fourth was Ali bin Abi Talib (656661) a cousin and son-in-law of Muhammad (PBUH). The minority (called Shi’at Ali or simply
Shi’a) believed then, and still believe, that Ali bin Abi Talib should have been the first successor
© InterFaith Conference of Metropolitan Washington, 2008
Islam
1
of Prophet Muhammad (PBUH) and that the first three successors conspired to deny him the
honor of being the first one.
A6. How do you greet and part from each other?
Muslims greet each other by saying, “Assalaamu Alaikum,” meaning, “Peace be upon you.” The
reply to this greeting is “Wa-Alaikum Assalaam,” meaning, “And unto you (also) be peace.”
Either “Assalaamu Alaikum” or “Fi amaan Allah” (meaning in God’s protection) may be used
upon parting from each other.
A7. Is there a way to praise God in a greeting?
When one greets you, asking about your condition, the reply is “Al-Hamdu-Lillah-i Rab alAalameen.” This phrase means, “Praise be to Allah, the Almighty, the Lord of the Worlds.”
Ethics and Morality
B1. What are some of the main ethical injunctions on how to conduct one’s daily life?
Islamic ethical and moral injunctions are derived from The Qur’an and Sunnah (the practice of
the Prophet). One of the underlying concepts of morality and ethics is the idea of “taqwa,” which
is reverence of God and the piety that results from it. In his farewell sermon the Prophet
(PBUH) said, “All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab
nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor
a black has any superiority over a white - except by piety and good action.”
Islam is very much centered on living a personally virtuous life within the community. One has
two areas of duties and obligations to fulfill: duties and obligations toward God, and duties and
obligations to humanity and the creation.
Duties toward or rights of God include submission to Allah and fulfilling all the Five Pillars of
Islam and following applicable Islamic laws. (See B3.)
As far as obligations to humanity and the creation are concerned, revering God implies a
personal commitment to respect all of God’s creation, including all life. This means, among
other things, not to take an innocent life and to treat everyone with courtesy and charity. A
Muslim must love and honor his or her parents, respect and be kind to his or her spouse and
children, and love his or her neighbors as oneself. A Muslim must make an effort to meet the
needs of the weak and the less fortunate, such as the sick, the poor, the orphaned, children, and
the elderly. Being just, keeping promises, and observing dietary laws (see B4) are also important.
Also, Muslims must respect other people’s religions and places of worship. There are also
proscriptions against specific sins such as murder, adultery, extramarital sexual relations,
stealing, etc.
One may follow all of God’s laws to the letter, but if one does not feel the pain and the need of
the other then merely following the law falls short of revering God and misses the mark of
Islamic morality as well. In terms of Islamic morality, the intension behind an act is central to
determining its moral worth.
© InterFaith Conference of Metropolitan Washington, 2008
Islam
2
B2. What are one’s obligations toward other people, society, and the environment?
Since humans, animals, plants, and the environment are all God’s creations, they are worthy of
good treatment and respect. Muslims must remember that all human beings are created equal and
deserve equal treatment and respect. For example, no place in a mosque prayer hall may be
reserved for particular individuals no matter how “important” they might be. There can be no
race-based or color-based discrimination. Humans must coexist peacefully, “…We created you
from a single (pair) of a male and a female and made you into nations and tribes that ye may
know each other (not that ye may despise each other)…” (The Qur’an 49:13). Good fortune,
wealth, and education, which are Allah’s gifts and reward for hard work, must be shared.
Supporting society through charity is a requirement (see “Zakat” under B3). Greeting people
with a smile is a charity, helping someone cross the road or voluntarily helping someone carry a
heavy burden are considered acts of societal awareness and charity, as are removing dirt and
obstacles from the road. Respecting another’s religion is also an ethical requirement; “Let there
be no compulsion in religion” (The Qur’an 2:256).
There is also a strict code of ethics and behavior related to warfare. War is to be waged only
when it becomes necessary for communal defense; “Fight in the way of Allah against those who
fight against you, but begin not hostilities. Lo! Allah loveth not, agressors” (The Qur’an 2:190).
In a war, the unarmed and non-combatants (men, women, and children) are not to be harmed.
Crops are not to be destroyed, trees are not to be uprooted, and people’s dwellings and houses of
worship should not be demolished.
B3. What are one’s spiritual obligations?
The primary spiritual obligations are summed up in the Five Pillars. These are: 1. The Profession
of Faith: There is no god but Allah (God) and Muhammad is the messenger of God. 2. Five times
daily prayer. 3. Fasting in the month of Ramadan. 4. Paying the yearly “zakat,” an almsgiving
tax. 5. Going on “Hajj,” a Pilgrimage to Mecca at least once in a lifetime (if one’s health and
financial conditions permit it).
B4. What are the religious requirements concerning diet, dress, etc.?
Except for specific classes of food (see below), all wholesome and good edible things provided
by God are permissible.
Prohibited foods include: 1. Flesh of dead animals that have died by any other means except by
being slaughtered (in the prescribed way). An exception is made of marine animals that cannot
survive outside of water; they need not be slaughtered. 2. Blood. 3. Pork flesh and all pork
products such as lard, bacon, ham, or any other items that contain pork products and that might
be ingested during use (for example, certain brands of toothpaste and soap, etc.). 4. Food items
that are dedicated by prayer to or sacrificed in the name of any deity other than the one God. 5.
Alcohol and other substances that are mind-altering (for example, drugs) are forbidden.
Also forbidden for consumption are animals that prey on other animals, including birds, of prey.
This includes animals with a canine tooth (lions, leopards, wolves, dogs etc.) and birds with
talons.
© InterFaith Conference of Metropolitan Washington, 2008
Islam
3
These prohibitions may be relaxed only for the preservation of life and in cases of medical
necessity.
During prayer (see E1) men must cover their torsos; they may expose their arms but must cover
their legs from the waist down such that their knees are covered. During prayer women must
cover their heads and entire bodies except their faces, hands, and feet. For other times, there are
some general guidelines but there is no complete “Dress Code” as such. Each country and culture
has its own distinctive dress that Muslims adopt to follow the general guidelines. These general
guidelines dictate that both women and men are to dress maintaining their modesty and not
flaunt their bodies (see The Qur’an 24:31). Interpretations of “modesty” have ranged from entire
head-to-toe covering for women to long dresses and head-and-partial-face covering to using a
scarf to cover the head. Modesty is required of males, but head and full-body covering is not.
Tight clothing accentuating body parts is not permissible for women or men. Pure silk and gold
are not permissible for men.
God or Ultimate Truth
C1. What higher power (God) or ultimate Truth is worshipped? How do you name God? Is
God one or many?
Allah is the One and Only God.
Allah is the Proper Name of God in Arabic. Muslims may use the word God but most prefer the
word Allah.
The central and absolute belief of Islam is in One God, that is monotheism. “Say: He is Allah the
One and Only. He begets not, nor is He begotten, and there is none like unto Him” (The Qur’an
112:1-4).
C2. What are the relationships among God, the individual, and the world?
God is the Creator and Sustainer of the world and all that exists therein. It is at God’s mercy and
command that the world continues. God is the only one who is worthy to pray to. God is The
Hearer of supplications and Dispenser of prayed-for results. An individual (male or female) has a
direct relationship with God. There are no intermediaries that stand between God and the
individual. Through a chain of prophets (see A2), God has given guidance to all nations for a
blessed and happy life in this world and hereafter. Each individual is free to live according to this
guidance or not. At the end of the world, on the Day of Judgment (when that will be is known
only to God), God will judge each individual only and exclusively for his or her acts. During this
event and, indeed, throughout the history of this world, God looks at every individual with
forgiveness, care and love. All the Messenger-Prophets brought God’s guidance for human
beings. According to Islam, God always looks at any individual with mercy and love.
C3. Does God have a form?
No. In Islam, God has no form and God has no gender.
C4. Has God appeared on earth?
No. God has not appeared on earth in human shape or any other form.
© InterFaith Conference of Metropolitan Washington, 2008
Islam
4
C5. What are the principal attributes of God?
Allah has ninety-nine “Beautiful Names.” Besides being Allah’s names they also indicate
Allah’s attributes. Some of these attributes are: The One and Only One, the Merciful, the
Compassionate, the Omnipresent, the Eternal, the Self-Subsisting, the Creator, the Sovereign, the
Holy One, the One with whom all salvation rests, Peace, the Source of Peace, the Giver of Faith,
the Guardian of Faith, the Almighty, the One who subdues wrong and restores right, the One to
whom all greatness belongs, the only Perfect One, One with limitless glory, and the Wise (The
Qur’an 59:22-24). (See C3.)
Scripture
D1. What are the main scriptures? What language were they written in?
The main scripture is The Qur’an, which is the revealed Word of God. The Qur’an is in the
Arabic language. Every worshipper must recite portions of The Qur’an in Arabic during formal
prayer. Therefore almost all Muslims commit sizeable portions of The Qur’an in Arabic to
memory and many memorize The Qur’an in its entirety. Being the Word of Allah, The Qur’an in
Arabic is handled in a highly respectful way. One may not touch the original Arabic text without
being ritually clean. The Qur’an may not be carried below waist level. The Qur’an is always kept
elevated from the floor and to throw it or to tear any of its pages is considered sacrilege. (See J1.)
Another source that does not have the status of scripture, but is nevertheless considered essential
for defining Islamic modes of behavior and religious regulations, is Hadith or Tradition of the
Prophet (PBUH). A Hadith is an oral report of the sayings and actions of the Prophet (PBUH).
These reports of the Prophet’s (PBUH) personal behavior, religious and social practices,
decisions, and judgments were originally preserved and transmitted in oral form. Later, within a
hundred years of his death, an exhaustive methodology to establish the authenticity and
soundness of each report was developed. A handful of scholar-collectors painstakingly checked
each report that they came to individually know. Each scholar issued a written collection of
“Sound Hadith” he had established. Some collections, such as the collection of Bukhari, have
become very widely accepted. The Traditions of the Prophet (PBUH) provide guidance and
examples of how Qur’anic laws and injunctions are to be implemented and practiced. (See J1.)
D2. What is their origin?
The Qur’an is from God. It was revealed to Prophet Muhammad (PBUH) through the archangel
Gabriel. Muslims believe that it is the literal Word of God and final revelation to all humanity.
The Prophet (PBUH) received revelation from God beginning in 610 C.E. and spanning over a
period of twenty-two years ending in 632 C.E., when he passed away. At times he received one
verse and at other times he received several verses. His practice was, after each revelation, to
recite these verses to some companions who regularly acted as his secretaries/scribes and
recorded them as he recited them. He recited them as he had received them—neither he nor the
recorders added or subtracted even a word from it. The verses were later collected and the text
has not changed for the last fourteen centuries, nor will it ever change.
D3. How old are the Scriptures?
The Prophet (PBUH) received revelation from God beginning in 610 CE and spanning over a
period of twenty-two years ending in 632 CE On the orders of the third Caliph Uthman, all the
scribed records made during the life of the Prophet (PBUH) (see D2) were collected and put
© InterFaith Conference of Metropolitan Washington, 2008
Islam
5
together under the supervision of the Prophet’s (PBUH) chief scribe Zayd ibn Thabit and a final
collection in book form was issued by the Caliph Uthman’s office in 650 CE All the existing
Arabic texts of The Qur’an are copies of that first issue. The text has not been modified or
changed since then.
Worship
E1. Describe a typical worship ceremony.
Prayers may be obligatory (see B3) or supererogatory. Each of the five obligatory prayers begins
with a “Call to Prayer” at the appropriate prayer time. In large congregations a person is usually
appointed to do the call to prayer five times a day. Formal prayer in Islam involves the entire
body and soul. Having performed the ritual ablution (washing the hands, mouth, nose, arms, and
feet, and wetting the neck and hair), the worshipper stands to pray and with the full presence of
her/his mind and heart declares to himself/herself the intension to pray. The worshipper recites
(in Arabic) the first chapter of The Qur’an, recites another passage, and bows down holding
his/her knees—a process that is followed by two prostrations. This procedure is repeated twice,
thrice, or four times depending on which of the five prayer times is involved. The worshipper
then sits down with legs folded under him/her praises the Prophet (PBUH) and his descendents
and Abraham (PBUH) and his descendents, turns his face to the right and then left each time
saying, “Peace and Gods mercy on you.” Private or public supplicatory prayer may follow the
formal prayer. Supplicatory prayers on their own may be done anywhere and at anytime.
Visit http://www.howdomuslimspray.com/how-muslims-pray-in-islam/how-to-pray-handout/ for
an illustrated explanation of the process described above.
E2. Is worship mainly communal or private?
Friday congregational prayers are always communal. The five times daily prayers may either be
performed privately or communally.
E3. What are the main religious symbols and what do they signify?
Islam does not have religious symbols as such. The crescent and star or the crescent only is used
for identification purposes only.
E4. What are the main holy days?
The days on which main religious events take place include:
Fridays, which are for required congregational prayers. Friday may be said to be the Islamic
“Sabbath.”
Eid al-Fitr, the day after the last fast of Ramadan (month of Fasting), when congregational
prayers are conducted in the morning. Before the prayers, each individual, including children,
sets money aside for social welfare.
Eid al-Adha, the last day of Hajj (the pilgrimage to Mecca). Congregational prayers are
performed on this day also. A lamb, goat, or some other large animal is sacrificed to celebrate
Abrahamic sacrifice.
© InterFaith Conference of Metropolitan Washington, 2008
Islam
6
E5. What are the major sites for pilgrimage?
Mecca, in Saudi Arabia, is the only site for the required pilgrimage (called Hajj). Other
significant places are Medina (the City of the Prophet) and Jerusalem.
E6. How is worship integrated in daily life?
Each individual—with his or her family, as part of a congregation, or alone—prays five times a
day. These prayers remind individuals of the presence and centrality of God in their personal and
collective lives. The prayers sanctify each day and let Muslims pause throughout the day to
remember God and thank Him.
Life Cycle
F1. List three or four main life cycle events and the rituals associated with them. What do they
signify?
In a strict religious sense, three life cycle events are significant.
The first is circumcision, which applies only to males. Circumcision is not ordained in the
Qur’an but it is universally followed as the Prophet’s Sunnah (see A4) as he was circumcised.
Some Muslim legal scholars consider the practice mandatory. Circumcision age differs from
culture to culture but normally it occurs during the first ten years of life. Many consider this to be
a highly festive occasion.
The second is marriage, which is encouraged and considered a natural and desirable state of
being. Marriage is sacred but not a “sacrament.” Rather, marriage is a public legal agreement
between two parties that requires a prenuptial agreement and is solemnized in the name of God.
Marriage is an occasion of great festivities and happiness.
The third is death. The inevitability of death and the reality of the hereafter are ever present in
Muslim consciousness as death and eventual answerability to God for one’s actions are
considered a natural process of life. “Every soul shall have a taste of death, in the end to Us shall
ye be brought back” (The Qur’an 29:57). Thus, Muslims say “To Allah We belong, and to Him
is our return” (The Qur’an 2:156) upon the occasion of a person’s death.
People who are with a dying person continuously recite portions of The Qur’an aloud so the
dying person hears the Word of Allah with her or his last breath. They also continuously recite
the Profession of Faith (see B3) to remind the dying person of it since it is considered a blessing
of God if the last utterance on one’s lips is the Profession of Faith: There is no god but Allah
(God) and Muhammad is the messenger of God.
Afterlife
G1. Describe the funeral ceremony.
The body of the deceased is bathed and cleansed with care taken to respect the privacy of the
deceased. Washing of the body is concluded with ritual ablution. The body is then wrapped in
© InterFaith Conference of Metropolitan Washington, 2008
Islam
7
very clean (preferably scented white cotton) shrouds. This process is followed by formal prayer
for the dead.
The funeral procession proceeds to the graveyard. While graveside services are being conducted,
the body is lowered in to the grave. The face of the deceased’s body is turned toward Mecca. It is
preferred to bury the body without a coffin; however, if law requires it, then a simple wood
coffin is used and the lid is, preferably, not sealed.
G2. What happens to an individual after death?
Death affects the physical body only. During life, angels record all the deeds and accompanying
behaviors of each individual. Each person will be judged by Allah on the Judgment Day at the
end of the world and will be awarded heaven or hell according to his or her deeds and behavior.
It is important to note that the possibility of God’s ever-present and overwhelming mercy and
forgiveness is open at all times.
G3. What constitutes salvation? What is the reward or punishment for one’s actions?
Is there rebirth?
There being no intermediary, salvation is entirely and only from God. Salvation means for the
soul to gain nearness to God, that is Heaven (Paradise). God’s attributes of being The Most
Merciful and The Most Forgiving are paramount in a Muslim’s consciousness when she or he
thinks of salvation. Faith and good works are both necessary for salvation. One’s faith in One
God and that Muhammad (PBUH) is His last prophet, adhering to the five Pillars (see B1 and
B3), and living according to the Laws of God and ethical norms in The Qur’an and in the
example of the Prophet (PBUH) are necessary for salvation. These ethical norms include care of
one’s spouse, children, and family, kindness, care, and helpfulness toward all of God’s creation.
Above all, God’s ever-present Mercy and Forgiveness are necessary.
G4. What is one’s relationship to one’s ancestors?
Ancestors deserve respect and prayers for God’s mercy. There is no concept of worshipping
ancestors or their photographs.
Governance
H1. What are the functions of clergy? What is their education and training? What is the
relationship between clergy and laypersons?
There being no class of clergy in Islam, any Muslim may serve as an Imam (i.e., leader of
prayers) and, if knowledgeable, may officiate at any religious function. At any given time there
could be several highly respected and well-known scholars of Islam but there is no priestly
hierarchy and no one holds any ecclesiastical office. Islamic scholars are sometimes used as
advisors and personal counselors. Islamic scholars and Imams (those who have communal
responsibilities) are educated in Arabic, The Qur’an and principles of its interpretation (see H3),
and Islamic law. This education may be acquired from a traditional Madrasa or a university from
where many Muslim Scholars obtain higher graduate degrees.
H2. What role do religious leaders play in social issues?
A highly respected scholar of Islamic law may, in some cultures, hold a high legal office and
give authoritative legal opinions and interpretations of passages from The Qur’an. These
© InterFaith Conference of Metropolitan Washington, 2008
Islam
8
opinions carry weight in social issues. Religious leaders (i.e., scholars) often raise moral
consciousness about social issues.
H3. Who is permitted to interpret the meaning of sacred texts?
Any Muslim interprets religious text in the course of her or his daily life. The Prophet
Muhammad (PBUH) is interpreter and exemplar, far and above anyone else, of The Qur’an (see
A4 “Hadith”). Among Muslims in general an authoritative interpreter must: a) be thoroughly
educated and certified or degreed from a well known institution of learning; b) have a deep
knowledge of Arabic language and, preferably, other languages from Muslim lands; c) have deep
knowledge of The Qur’an in terms of its orthography, morphology, diction, and proper
recitation; d) have thorough knowledge of the biography of the Prophet (PBUH); e) have
knowledge of the history and occasion of revelation of each verse of The Qur’an and the
arrangement of verses and divisions of The Qur’an; f) have knowledge of points of view of
previous traditional interpreters; and g) be personally pious with well known above-board
conduct.
Additionally, Shi’a Muslims (see J) consider the Prophet’s (PBUH) descendants especially
purified and gifted by God to have a full and deep spiritual understanding of The Qur’an.
H4. Are women eligible to be clergy or religious leaders?
There is no clergy class as such in Islam. Some prominent religious scholars and leaders have
been, and are, women but only a pious and knowledgeable man may lead the prescribed and
congregational prayers unless all the worshipers are women, in which case a woman may lead
the prayers.
H5. Is there a formal way to admit persons to this religion?
Yes, a person must declare her or his intention of becoming a Muslim and believe in his or her
heart and declare out loud that “There is no deity except Allah (the One God) and that
Muhammad is His prophet.” It is preferable to have witnesses present.
Attitude toward the “Other”
I1. How are other religions viewed in scripture or tradition?
Some people are called “the people of the Book” in the Qur’an. These are specifically people
who follow Judaism, Christianity, and Islam—people to whom God revealed books. The
revealed scriptures mentioned in The Qur’an are Tawrat (Torah) to Moses (PBUH), Injil
(Gospel) to Jesus (PBUH), and Zabur (Psalms) to David (PBUH). Abraham (PBUH) also
received a book but its name is not mentioned. A people called Sabians are also mentioned but
their identity has not been fully determined.
Later, in Islamic history, every monotheistic faith (such as Zoroastrianinsm) that predated Islam
was given recognition. This was in light of the passage of The Qur’an, “Those who believe (in
The Qur’an), and those who follow the Jewish (scriptures), and the Christians and the Sabians—
any who believe in Allah and the Last Day, and work righteousness, shall have their reward with
their Lord; on them shall be no fear, nor shall they grieve”(The Qur’an 2:62).
© InterFaith Conference of Metropolitan Washington, 2008
Islam
9
Many Muslim scholars and Muslims in general have taken the passage, “For We assuredly sent
amongst every People an apostle (with the Command) ‘Serve Allah and eschew Evil’” (The
Qur’an 16:36) to mean that there are other religions that have not been specifically mentioned in
The Qur’an by name.
Like other Abrahamic traditions, Islam has resistance to later religions and this issue is under
discussion in Islamic scholarly community as well as among Muslims in general.
I2. Do followers of other religions merit salvation?
This decision is reserved for God.
I3. How important is it to try to convert others to this faith?
As appropriate, one should convey information about Islam and invite other people to follow it.
Muslims should follow God’s command to Muhammad (PBUH): “…it is thy duty only to
convey the message (unto them)…” (The Qur’an 3:20). And also must bear in mind “There is
no compulsion in religion….” (The Qur’an 2:256).
I4. What is the attitude toward followers who choose to change to another faith?
There are differences in attitudes toward those who choose to change to another faith. Opinions
among Muslim scholars and jurists have ranged from believing that the person who changes to
another faith should be put to death to that the punishment for this act is not an earthly penalty
but penalty given by God only in the hereafter.
There is no verse in the Quran in which it is stated that the penalty of changing to another faith is
death. Controversies on this subject are in the light of verses such as “And if any of you Turn
back from their faith and die in unbelief, their works will bear no fruit in this life and in the
Hereafter; they will be companions of the Fire and will abide therein.” (The Quran 2:217).
Earlier legal opinions and contemporary opinion to a fair degree take verse such as this to
condone the death sentence. Other scholars, as stated above take such a verse to mean that the
punishment for changing to another faith is not an earthly penalty but one to be given by God in
the hereafter.
Again, jurists and scholars have argued against the death penalty by stating that such a penalty
places human limits to God’s expansive revelation recorded in The Quran 2:256 that “Let there
be no compulsion in religion…”
This subject is under serious discussion among Muslim scholars and in the Muslim community
in general.
I5. Cite historical periods when there was exceptional amity or conflict between this faith and
other faiths. To what extent do these conflicts linger today?
In addition to responding to the Christian Crusades, there have been several other conflicts
between Muslims and followers of other faiths over territorial control. Battles have included
those with ancient Persians and protracted ones between Muslims and the Byzantines. There
were also raids by several Muslim kings for the sake of booty from what is now Iran and
Afghanistan into India.
© InterFaith Conference of Metropolitan Washington, 2008
Islam 10
There are at least three examples of amity between Muslims and members of another religious
tradition.
The first involves the Jews and Muslims in Spain (particularly Andalusia) in periods during
Muslim rule, circa 711-1492 CE. The Jews and Muslims cooperated to build a civilization and
cities the like of which had not been seen in Europe before. Muslim Caliphs had Jews serve as
ambassadors and other important functionaries. Cooperatively Jewish and Muslim intellectuals
produced first-rate religious literature and philosophical works, poetry and scientific writings that
stand as monuments to creative faith-based cooperation. For example, Jewish physicians and
poets such as Hasday ben Shaprut (905-75), Jewish and Muslim philosophers such as Ibn Rushd
or Averroes (1126-98), Moshe ben Maimon or Moses Maimonides (1135-1204), and others
thrived during this period. Obviously, during such close cooperation they taught each other
much.
The second is when Muslims and Hindus, in spite of momentary conflicts in history, built a
unique civilization in India where the two mixed to such an extent that they gave birth to a
peoples language called “Hindustani,” which is still used. They share a combined poetry and
music tradition. Under Moghul emperors such as Jalaluddin Muhammad Akbar (1542-1605 CE)
the combined Hindu-Muslim-Sikh culture peaked to such an extent that in much of India (and in
certain geographical areas specially) there exists a nearly seamless Hindu-Muslim-Sikh culture at
every level.
Thirdly, in Baghdad there existed, under Royal patronage of the Muslim Abbasid Caliphs (circa
750-1258 CE), an institution known as “Bayt al-Hikma” or “The House of Wisdom” (operated
9th to 13th centuries) where Jewish, Christian, and Muslim scholars, scientists, and
mathematicians worked closely together and not only translated ancient Greek and Sanskrit texts
but also did original research in the arts, sciences, medicine (particularly ophthalmology and
communicable diseases), and other intellectual fields.
I6. What are the ways in which this religion interacts with other religions in the USA today?
Muslims cooperate in community efforts such as hospital volunteering, aiding the less fortunate,
and creating combined religious programs and combined communal programs, such as the
“Peace March.” Muslims have fairly regular interfaith dialogue programs with members of other
religious traditions. Muslim mosques gathered funds and held clothes drives for victims of
Hurricane Katrina. Almost all Muslim mosques invite members of other faiths to break Ramadan
fast with them and participate in the end of the Ramadan festival. Many Muslims organize with
followers of other religions to distribute hot food among the indigent during winter. Muslims
accept invitations to speak to many different religious congregations on a regular basis.
More…
J1. Are there common misconceptions about this religion that need to be addressed? Are there
any other aspects of the religion that need to be highlighted?
The translation of The Qur’an and Hadith: In essence, of course, The Qur’an is the Word of
God and is, as such, untranslatable. The Qur’an is, however, interpretatively “translated” in most
© InterFaith Conference of Metropolitan Washington, 2008
Islam 11
languages of the world, but such interpretive “translations” cannot be used for worship and
formal prayer.
Some well known English “translations” of The Qur’an are: The Meaning of The Illustrious
Qur’an by Abdullah Yusuf Ali, The Glorious Qur’an by Mohammed Marmaduke Pickthall, and
The Message of The Qur’an by Muhammad Asad.
The collections of Hadith have been translated in all the major languages.
Shi’a and Sunni Sects: This division in the Muslim community initially took place over the
question of who should succeed Muhammad (PBUH) as the head of state of the Muslim
Community. When the Prophet Muhammad (PBUH) died on June 8, 632 CE, a number of
Muslims were persuaded by the argument that Abu Bakr, who was a senior companion of the
Prophet and one in whom the Prophet (PBUH) had displayed confidence by choosing him to lead
the prayer several times, should immediately be chosen as the successor. The assembled
Muslims gave their immediate allegiance to Abu Bakr. Almost immediately after this event an
overwhelming number of Muslims followed suit.
Some important Muslims in Medina, however, felt that a member of the Prophet’s family or clan
was spiritually superior and should be the successor. They thought that Ali, the Prophet’s cousin
and the first male to accept Islam, should be the successor. Nevertheless, they gave their
allegiance to Abu Bakr to maintain communal unity. Later, in 661 CE, Ali eventually served as
the fourth caliph but due to other political events the division became bitter and irreconcilable.
With the passage of time, doctrinal differences became numerous and fixed. Still, Sunnis and
Shi’a accept each other’s legal foundations as valid. For example, they can pray in mixed
congregations and praying behind the prayer leader of one side or the other is considered valid
by an overwhelming majority of members on both sides. Intermarriage between the groups is
also frequent.
Sufi Movement: Sufis are not a sect. They are Muslims who, through extra prayer and
meditation and remembrance of God, wish to deepen their experience of God and at a very deep
level absorb or obliterate their selfhood into the being of God. They are Muslims in the sense that
they follow all the five pillars of Islam, but they make an extra effort to go deep into the faith and
achieve nearness to God. To facilitate this they organized themselves into different groups with
specific practices under the leadership of pious persons who had touched the depth of faith and
had special knowledge of Islam. These organizations, with appropriate masters, still continue.
Jihad. The literal meaning of “Jihad” is “struggle.” Primarily Jihad means personal and spiritual
struggle to submit to the will of God (be a Muslim) by keeping to Allah’s commandments and
the Sunnah of the Prophet (PBUH). Jihad is also a struggle against the baser (ungodly and
inhuman tendencies) in one’s self. This is known as The Greater Jihad. There is a Lesser Jihad
also. The Lesser Jihad is to engage in armed struggle when the Muslim community is subject to
severe oppression. This Jihad, carried out in the name of God, is necessarily defensive and
cannot be initiated by Muslims without first being attacked, as it is in The Qur’an: “Fight in the
way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not,
aggressors” (2:190).
By Sanaullah Kirmani, Ph.D.
[email protected]
© InterFaith Conference of Metropolitan Washington, 2008
Islam 12