Proud to be a Muslim: Sunday, May 22, 2011

22 May 2011

Laila-tul-Qadr

This blessed night is also called the night of Power. It is the particular night in the month of Ramadhan when the Holy Quran first began to be revealed. The Holy Quran states:

"The month of Ramadhan is the month in which the Quran began to be revealed, the Book which comprises guidance for mankind and clear proofs of guidance and divine signs which descriminate between truth and falsehood ... "(2:186)

The translation of first verses which were revealed to the Holy Prophet Muhammad, peace be upon him, were the following:

'Recite in the name of thy Lord Who created everthing. He created man from a clot of blood. Recite, for thy Lord is Most Beneficent, Who has taught by the pen, taught man that which he knew not.' (96:2-6)

The Holy Prophet, peace be upon him, was forty years of age at that time.

The Holy Quran regards the Night of Decree as better that one thousand months. In chapter 97 it states:

Translation:

'In the name of Allah, the Gracious, the Merciful. Surely, We sent down the Quran during the Night of Decree.

How would you know what the Night of Decree is?

Therein descends angelsand the Spirit by the command of their Lord with their Lord's decree concerning every matter. It is all peace, till the break of dawn.

The Holy Prophet is reported to have said:

"Look for the Night of Decree among the odd nights of the last ten days of the month of Ramadhan."

In fact the whole month of Ramadhan is a period of spiritual training wherein believers devote much of their time to fasting. Prayers, frequent recitations of the Holy Quran and remembrance of Allah, as well as charity and goodwill, but during the last ten days of the month they strive more to worship God Almighty and to do good deeds.

The believers gather in the mosque in large numbers for Prayers and spend these nights in remembrance of Allah, asking forgiveness for their shortcomings and looking for the blessed night with the firm belief that God accepts the prayers of the supplicant readily during this night.

Those who can afford to devote the whole of their time in the remembrance of Allah, stay in the mosque for ten days. This worship is called I'tikaf or Retreat. They observe fast during the day and occupy themselves with the remembrance of Allah, performing voluntary Prayers and studying the Holy Quran, day and night, apart from the obligatory Prayers which they perform with the congregation. Food and other necessities of life are provided for them during their stay in the mosque, thus they my not leave the precincts of the mosque except for a genuine religious purpose.

Devoting their time thus fully to the remembrance of Allah, they hope to receive the divine favors and blessings connected with the blessed night.

The Holy Prophet, peace be upon him, was very particular in this regard. It is related that when the last ten days of Ramadhan began, he used to keep awake the whole night and was most diligent in worship.

Ayesha, the wife of the Holy Prophet, once asked him, "Messanger of Allah, tell me, in case I should realize which night is the Night of Decree, how should I supplicate in it? He answered: Supplicate; Allah, Thou art Most Forgiving and does love forgiveness, the do Thou forgive me' (Tirmidhi)

Muslim Festival Shab-e-Miraj

Shab-e-Miraj

Shab-i-Miraj means the night of Ascent. It is the blessed night when the Holy Prophet of Islam was spiritually transported to heaven and he reached a high stage of nearness to God Almighty which is beyond ordinary human comprehension. The Ascent took place on 27th day or Rajab, 2 years before Hijra. The journey was not with a physical body but was a vision of the highest type. On the way the Holy Prophet, peace be upon him, met Adam, Abraham, Moses, Jesus and some other Prophets. The purpose of the Ascent was to confirm the high status of the Prophet of Islam, a position which all Muslims believe, is impossible to attain by any other human being. It is related that even Gabriel, the Angel who was accompanying the Holy Prophet remarked at one stage, 'I am forced to stop here. I cannot go any further, but you O Messenger of peace and friend of the Master of the worlds, continue your glorious ascent.'

It is also related that the Holy Prophet continued his journey until he reached very close to the Throne of God Almighty and attained the utmost nearness to Him. After having drunk fully at the Divine fountain of spiritual knowledge he came down to impart the knowledge to mankind.

It was on this journey, that five daily prayers were made obligatory upon Muslims.

Celebrations:

According to popular belief, the Miraj or Spiritual Ascension took place on 27 of Rajab. On this day, in some Muslim countries the houses and streets and specially the mosques are decorated with colorful pennants and buntings, and at night they are well illuminated by means of electric lights, candles or even oil lamps. As evening approaches the worshippers assemble in the mosques and engage themselves in glorifying the Lord and in singing hymns in His praise and in praise of the Holy Prophet. Public meetings are also held generally after Isha Prayer in larger mosques where speakers throw light on the spiritual status of the Holy Prophet, and various aspects of his life. The story of his spiritual ascension is narrated in detail. After the meetings sweets are generally distributed. Muslims of means give money in charity and also distribute food among the poor. The devoted ones spend the whole night in the remembrance of God.

Muslim Festival Eid Milad-un-Nabi

Eid Milad-un-Nabi

Allah sends down his blessings on the Prophet, and His Angles constantly invoke His blessings on him; do you, O believers, also invoke Allah’s blessings on him and offer him the salutation of peace.’ (33:57)

A large number of Muslims do not believe in celebrating birthdays of death anniversaries because there is no historical evidence that such was the practice of the Holy Prophet. However, similarly large number of Muslims do commemorate the birth anniversary of the Holy Prophet on 12 Rabi-ul-Awwal of the Islamic lunar calendar year. For Muslims, this date marks the most important event in the history of the mankind because the Holy Prophet Muhammad (peace be upon him) is regarded as the Chief of the Prophet, to whom the Holy Quran was revealed.

The extent of the festivities, on this occasion, is restricted because of the fact that the same marks the death anniversary of the Holy Prophet (peace be upon him) as well.

On this occasion public meetings are held in the mosques where religious leaders and scholars make speeches on different aspects of the life of the Holy Prophet (peace be upon him). The stories of the Prophet’s birth, childhood, youth and adult life, his character, teachings, sufferings, and forgiveness of even his most bitter enemies, his fortitude in the face of general opposition, leadership in battles, bravery, wisdom, preaching and his final triumph through Allah’s mercy over the hearts of people are narrated in detail. Salutations and songs in his praise are recited. In some countries, streets, mosques and buildings are decorated with colorful buntings and pennants and well illuminated at night. Affluent Muslims generously donate to charity. Feasts are arranged and food is served to guests and the poor.

Muslim Festival Muharram

Muharram

Muharram festival commemorates the martyrdom of Hazrat Imam Hussain, the grandson of the Holy Prophet (peace be upon him). This festival starts at the 1st day of Muharram and lasts for 10 days until 10th of Muharram. Muharram is the first month of Islamic calendar.

During this month, while on a journey, Hazrat Imam Hussain, his family members and a number of his followers were surrounded by the forces of Yazid, the Muslim ruler of the time. During the siege, they were deprived of food and water and many of them were put to death. The incident happened at a place called Karbala in Iraq in 61st year after Hijra. This dispute was result of a disagreement among Muslims on the question of succession after the demise of Hazrat Ali, the fourth caliph.

Some sects of Muslims hold meetings where speeches are made on the happenings of Karbala and on the lives of martyrs. The Shias, however, observe this festival in a different fasion. As Muharram, the first month of the Muslim year, approaches, they put on black clothes, as black is regarded as a color of mourning. Majalis (assemblies) are held every day during the first nine days where shia orators relate the incident of the martyrdom of Hazrat Imam Hussain and his party in a great detail. On the 10th day of Muharram, large processions are formed and the devoted followers parade the streets holding banners and carrying models of the mausoleum of Hazrat Imam Hussain and his people, who fell at Karbala. They show their grief and sorrow by inflicting wounds on their own bodies with sharp metal tied to chain with which they scourge themselves. This is done in order to depict the sufferings of the martyrs. It is a sad occasion and everyone in the procession chants "Ya Hussain", with loud wails of lamentation. Generally a white horse beautifully decorated for the occasion, is also included in the procession, to mark the empty mount of Hazrat Imam Husain after his martyrdom.

During these first ten days of Muharram, drinking posts are also set up temporarily by the Shia community where water and juices are served to all, free of charge.

Muslim Festival Eid-ul-Adhia

Eid-ul-Adhia

Eid-ul-Adhia is a festival that is celebrated on the 10th of Dhul Hijja and marks the close of the Hajj ceremony or Pilgrimage to the Ka'aba.

A Muslim is required to perform the pilgrimage at least once in his lifetime, provided that he can afford the cost of the journey, is not indebted to anyone and is not otherwise prevented from performing the Haj. Those who unable to perform the pilgrimage join in the Eid-ul-Adhia ceremony at their own places.

The Eid is celebrated with great solemnity and reverence everywhere. Like Eid-ul-Fitr, Muslims make preparations several days before the festival. The animals to be sacrificed are bought well before the Eid day by those who can afford to do so. These animal should be free from all physical defects and should be fully grown. In case of sheep, goat or lamb, one animal suffices for one household, while a cow or a camel can be shared by upto seven families.

On the day of the Eid, Muslims assemble in the Eid-gah or in the large mosques of the town for Eid Prayer Service. The Eid Prayer is comprised of two Raka'as and offered in the same manner as Eid-ul-Fitr. Generally no breakfast is served on this Eid, and those who offer sacrifice do not eat anything until after they have sacrificed the animal. After the prayer the Imam delivers a sermon in which he explains the significance of the festival, giving the details of the sacrifices offered by Abraham, his wife Hager and their son Ishmael. Returning by a different route and singing the praise of Almighty Allah, Muslim worshippers return home and slaughter their animals. On Eid day, Muslims recite the praise of Allah in the following words:

Allah ho Akbar, Allah ho Akbar

La illaha illa Allah, wa Allah ho Akbar, Allah ho Akbar

wa Lillah hil Hamd

Translation:

Allah is the Greatest, Allah is the Greatest

There is none worthy of worship except Allah and

Alah is the Greatest, Allah is the Greatest and

All praise belongs to Allah

The person who offers the sacrifice is allowed to use a portion of the meat, the remainder is distributed among the relatives, friends, neighbors and the poor. The animals my be sacrificed on the day of the Eid or the two days that follow. Millions of animals are slaughtered all over the world on this occasion. The skins of the slaughtered animals are sold and the proceeds given to different charities.

Philosophy of the Sacrifice:

According to the teachings of Islam, the sacrifice of animals is not offered to appease offended deities nor to win their favor as an atonement of sins as was the case of many other nations. The Holy Quran made it quite clear by stating:

"Neither the flesh nor the blood of your sacrifices reaches God, but it is the righteous motive underlying them that reaches Him." (22:37)

In other words, the slaughtering of animals is a symbolic expression whereby a Muslim declares his readiness to lay down his own life and everything he owes for the sake of God Almighty. The animal that is sacrificed really stands for the animal in man himself.

Muslim Festival Eid-ul-Fitr

Eid-ul-Fitr

Eid is an Arabic word which means "a day which returns often." Eid-ul-Fitr is celebrated on the 1st day of the month of Shawwal. The month of Shawwal start after the month of fasting, that is why it is also called the festival of the breaking of the fast. Fasting in the month of Ramadhan is one of the five pillars of Islam. It is, therefore, a practical requirement of the faith and is regarded as and act of devotion. While Eid is an occasion for joy and happiness, it is certainly not an occasion to indulge in frivolity, over-eating and mere pursuit of pleasure. The main purpose is always to seek the pleasure of Allah almighty by glorifying Him and rendering thanks to Him for having enabled them to perform their duties duly. Sadaqat-ul-Fitr or FitranaOn such an auspicious and festive occasion, Muslims are specially reminded of their obligations towards the poorer section of society. A special contribution called 'Sadaqat-ul-Fitr' or 'Fitrana' is fixed for this purpose. The contribution should be paid by the head of the family on behalf of all the members of the family. It is desireable to pay this contribution before the Eid service in order to enable the poor to join in the festivities of the day.

Muslim Festivals Jum'a-tul-Mubarak

jum'a-tul-Mubarak

Of all the religious obligations of a Muslim, the most important is Prayer of Salat. It is compulsory for all Muslims, men and women equally. The Holy Quran states:

"Observe Prayer in the prescribed form. It is enjoined on the believers to be performed at its appointed times." (4:104)

All the compulsory Prayers should be performed in congregation if possible. On Friday, however, a special mid-day Prayer Service is held in place of Zuhr Prayer. This is called Jum'a Prayer. Of all the Prayers, none is so essential to be offered in congregation as the Jum'a Prayer. The Jum'a, in fact, is the greatest Muslim festival.

Muslims are asked to leave all their worldly pursuits when they are called tothe Friday Prayer, and assemble in mosque to offer this Prayer with due observence of all its requirements. The Holy Quran states:

O ye who believe, when the call is made for Prayer on Friday, hasten to the rememberance of God and leave off all business, that is better for you, if you only knew. (62:10)

The Holy Prophet (peace be upon him) said:

"Your best day is Friday, so you should be diligent on that day in calling down blessings on me, for your blessings are conveyed to me." (Sunan Abu Daud)

"The best of days on which sun rises is Friday; on that day was Adam created, on that day he was admitted to the Garden and on that day was he expelled therefrom." (Muslim)

In regards to the preparation for Friday Prayer Service, the Holy Prophet (peace be upon him) said:

"A Muslim takes a bath on a Friday, makes himself thoroghly clean, and uses scented oil or just some perfume. Having thus freshened up, he goes to the mosque. He occupies a place without disturbing people sitting on his right and left. He offers the prescribed prayers, and when the Imam appears, he listens to him in silence. May God forgive his sins between that Friday and the last." (Bukhari)

Abu Hurairah, may Allah be pleased with him, relates that concerning Friday the Holy Prophet, peace be upon him, said:

"There is on that day a brief period of time during the service when whatever supplication a Muslim servant of Allah makes is granted." He indicated with his hand that the period is very short. (Muslim)

Abu Said Khudri, may Allah be pleased with him, relates that hte Holy Prophet, peace be upon him, said:

"Bath on Friday is obligatory on every adult Muslim." (Muslim)

Ammar bin Yasir, may Allah be pleased with him, relates that he heard the Holy Prophet, peace be upon him, say:

"The length of a person's Prayer and the brevity of his sermon testify to his intelligence. Make your Prayer long and your sermon short." (Muslim)

Muslim Festivals

Muslim Festivals

For Muslims all religious festivals have their own special significance. In fact, at the end of different modes of worship, Islam has instituted a kind of festival. The festival following the daily Prayers of the week is Jum'a-tul-Mubarak (Friday); the one following the month of fasting is called Eid-ul-Fitr, while the festival following the ceremony of Hajj at the Ka'aba in Arabia is know as Eid-ul-Adhia.

Following is a list of Muslim Festivals:

Jum'a-tul-Mubarak (Friday Prayer)

Eid-ul-Fitr

Eid-ul-Adhia

Muharram

Eid Milad-un-Nabi

Shab-i-Miraj

Lailat-ul-Qadr

Meaning of Islam

"Did you think that We had created you in play, and that you would not be returned unto Us?" The noble Qur'an, Al-Muminoon(23):115.
What Does "Islam" Mean?
The word "Islam" itself means "Submission to Allah." The religion of Islam is not named after a person as in the case of "Christianity" which was named after Jesus Christ, "Buddhism" after Gutama Buddha , "Marxism" after Karl Marx, and "Confucianism" after Confucius.
Similarly, Islam is not named after a tribe like "Judaism" after the tribe of Judah and "Hinduism" after the Hindus. The Arabic word "Islam" means the submission or surrender of one's will to the will of the only true god worthy of worship, "Allah" (known as God "the Father" in Christianity).
Anyone who does indeed submit to the will of Allah as required by Islam is termed a "Muslim," which means one who has submitted to the will of Allah. Many people in the West have developed the sad misinformed trend of calling Islam "Muhammadenism" and it's followers "Muhammadins." This is a totally foreign word to Muslims and unrecognized by them. No Muslim has ever called his religion "Muhammadenism" or called himself a "Muhammadin."
What Is The Basic Concept of Islam?
Islam teaches us that this life is a life of worship. We are placed on this earth in order to worship Allah and obey His command. During this earthly life we are subjected to a series of trials. We have the option of enduring these trials and conforming to certain laws, and our reward will be great in the next life, or we may decline to endure these trials and choose to not conform to the law, then we will be made to regret it in the next life.
Each person will be solely and completely responsible for their own final reward. We are also told that God has designed these laws to make this life a better, safer, and more tolerable one for us. If we elect to conform to them then we will see the result in this life even before moving on to the next.
We are told that the earthly life is a life of faith and work, and the next life is one of reward and no work. We have been placed on this earth to worship God, fast, pray, be industrious, good, kind, respectful, and a source of uprightness and morality. We are told that God has no need of our worship. Our worship can not increase the kingdom of God nor add to His power, however, it is in our best interests both in this life and the next that we do.
Unlike some other religions which claim that God entered in a covenant with a certain group of people and that this group is genetically better than all other human beings, or closer to God, Islam on the other hand teaches that no color, race, tribe, or lineage is better than any other. Islam teaches that all humans are equal in the sight of Allah and that the only thing that can distinguish them in His sight is their piety and worship.
"O humankind! Verily! We have created you from a male and female, and have made you nations and tribes that you may know one another. Verily! the noblest among you in the sight of Allah is the most God-fearing. Verily! Allah is The Knower, The Aware." The noble Qur'an, Al-Hujrat(49):13.
Levels of Islam
Islam consists of three levels, each building upon the lower ones. They are:
1) Islam:
• Testify that there is no god but Allah and that Muhammad is the messenger of Allah
• Establish the daily prayers
• Pay Zakat (Obligatory charity due the poor)
• Observe the fast of Ramadan
• Perform pilgrimage to the Ka'aba (in Makkah ) once in your life if you are able
2) Faith (Iman):
• To believe in Allah
• To believe in His angels
• To believe in His Books (Scriptures)
• To believe in His Messengers
• To believe in the Day of Judgment
• To believe in the Divine Decree (Divine fate) whether good or evil
3) Excellence/Goodness (Ihsan )
To worship Allah (God) as if you see Him, for if you can not see Him, He assuredly sees you.
In Sahih Muslim, Abdullah ibn Umar ibn al-Khattab narrated:
"My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah's Apostle (pbuh) when there appeared before us a man dressed in pure white clothes, his hair was extraordinarily black. There were no signs of travel on him, but none among us recognized him.
This man came and sat beside the Apostle (pbuh) kneeling before him and placing his palms on his thighs. He then said: Muhammad, inform me about al-Islam.
The Messenger of Allah (pbuh) said: Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey.
He (the inquirer) said: You have told the truth.
He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth.
He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree, either good and evil.
He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds).
He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you. He (the inquirer) again said: Inform me about the hour (of the judgment).
He (the Holy Prophet) remarked: The one who is asked knows no more than the one who is inquiring (about it).
He (the inquirer) said: Tell me some of its indications.
He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and master, and that you will find barefooted, destitute goat-herders vying with one another in the construction of magnificent buildings.
He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with the messenger of Allah for a long while. The prophet Muhammad then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle know best.
He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in your religion."
What Are The Pillars of Islam?
Islam is built upon five major pillars. A Muslim is taught that anyone who dies observing these five basic pillars will enter heaven. As mentioned, they are:
(1) To bear witness that there is no entity worthy of worship except Allah(God) alone, and that Muhammad (pbuh) was His messenger. This establishes obedience to God Almighty alone.
(2) To perform five prescribed prayers to God every day according to a specific prescribed method and at specific prescribed times. This continually reminds us to bear God in mind in all actions, either before or after any given prayer.
(3) To pay two and a half percent (2.5%) of ones wealth to charity every year if their savings exceed a certain minimum level which is considered above the poverty level. (This is the basic concept, the actual calculation is a little more complex).
(4) To fast the month of Ramadhan (from the Islamic Lunar calendar) every year from sun rise until sunset. This involves not eating, drinking, or having marital relations, from sun rise until sun set.
(5) To perform a pilgrimage to Makkah (in the Arabian Peninsula) once in a Muslim's lifetime if it is financially possible and their health permits. During this period, Muslims come from all over the world to join together for six days in a prescribed set of acts of worship. All Muslim men are mandated to wear the same garment which was designed to be very plain, simple, and cheap to obtain.
Mu'ad ibn Jabal said: I said to Allah's Messenger (peace be upon him): Inform me about an act which would entitle me to enter into Paradise, and distance me from the Hell-Fire. He (the Prophet) said:
"You have asked me about a matter [which ostensibly appears to be] difficult but it is easy for those for whom Allah, the Exalted, has made it easy. Worship Allah and do not associate anything with him, establish prayer, pay the Zakat, observe the fast of Ramadhan and perform Hajj to the House (Ka'aba)." (Narrated by Ahmed, al-Tirmathy, and ibn Majah)
Prophet Muhammad (pbuh)
Muslims are taught that prophets are humans who have been selected by God for a special purpose. They are given miracles to assist them in their message but these miracles are not performed through their own power, but through the power of God. The prophets of God have no divine powers of their own, nor even the power to decide who will go to heaven or to hell. They are merely there to convey the message entrusted to them by God to the best of their ability.
In a similar manner, Muhammad (pbuh) was assisted by God with a number of miracles and entrusted to convey His message to mankind. Muhammad (pbuh) himself, however, was just a regular human being. He could not issue passes to heaven. He could not condemn people to hell. He could not change what was in people's hearts. He could only convey the message and hope that they would believe.
Muhammad (pbuh) lived like any other man or woman of his people. He dressed like they dressed. He ate the same food they ate. He lived in the same manner and in the same sort of houses they did. It would be impossible for someone who did not know him to pick him out of a crowd.
Muhammad (pbuh) taught his followers through example. If he commanded his followers to do something, he would be the first to abide by this command. He never broke his word, he was by far the most charitable man among his people. He was the most God-fearing and the least attached to this life.
He never in his life accepted charity, but worked for a living. He never lied. It was not at all uncommon for him to spend months on end enduring severe hunger never seeing a single cooked meal. He taught his followers to be merciful to their children and respectful to their elders. He commanded them to never taste alcohol, gamble, engage in usury (interest), fornication, envy, deceit, or back-biting.
Muhammad (pbuh) taught that no human being needs any other human being to intercede for him with God. He showed them that God is within the reach of all his creation. He hears and sees all and answers His servant's prayers.
Muhammad (pbuh) further severely cautioned against promoting any of God's creation or groups thereof to higher levels of divine authority and closeness to God than others, or the excessive glorification of any human being. This includes the prophets of God themselves. He taught that the very best of God's servants are those who continuously seek out knowledge and that God sees all that they do.
Muhammad (pbuh) taught his followers to be industrious and to earn an honest living. He taught them that the best Muslims are those who are not overly obsessed with earthly wealth since excessive wealth usually leads to corruption.
However, he also taught that a wealthy person who is not blinded by his wealth is not condemned by God and may even be able to utilize his wealth in acts of worship not available to the poor. In other words, Muhammad (pbuh) taught moderation in all things.
There is much more that could be said about the teachings of Muhammad (pbuh), however, probably one of the most general summaries made by Muhammad (pbuh) in this regard was:
"Righteousness is good conduct, and sin is that which weaves inside your chest and you hate for it to be revealed to mankind."
No 'Religious' Hierarchy
In Islam, there is no hierarchy of religious leadership such as the people of some other religions may have come to expect. There are no priests, bishops, monks, Popes, ...etc. Muslims define a scholar of Islam as an 'Imam' (not to be confused with the "Imams" of Iran who claim to have boundless supernatural powers and divine attributes). In any given neighborhood, the Imam is the person that a Muslim seeks for religious rulings.
For example, if a Muslim dies and his sons want to distribute his inheritance, they go to the Imam and he presents them with the verses of the Qur'an and the Sunnah which describe the required procedure. This man will also usually give religious lectures to teach the Qur'an and the Sunnah.
The Muslim Imams and scholars have no special divine powers. They cannot forgive sins. They do not receive divine "inspirations." They cannot issue passes to heaven. They do not have knowledge of the unseen. The can not change the law. They are just regular Muslims who have distinguished themselves with their study and their knowledge.
No Monasticism (monkhood)
Islam commands Muslims to obey Allah and follow his command. It specifies acts of worship which are acceptable. It encourages Muslims to work and be industrious. It forbids 'monkhood ' and excessive 'spritualization' or 'Zen' and other such practices. A Muslim is commanded not to forbid upon himself that which was made lawful by Allah, nor to introduce new and innovative acts of worship into the religion.
This means that a Muslim should not decide that even though Islam allows marriage, he will forbid it upon himself and remain celibate (he may choose not to marry, but he can not forbid it upon himself). If he wishes to perform extra worship, there are many avenues open to him, such as nightly prayer, charity, abstinence from sin....etc.
Muhammad (pbuh) once gave the example of two men. One was practicing monasticism and excessive worship, totally detaching himself from this worldly life. The other was working for a living and paying for the food and drink that the "monk" was consuming each day. Muhammad (pbuh) told his followers that the man who was making an honest living and supporting the 'monk' was greater in reward in the eyes of Allah.
The Law
Islam, like Judaism, is a structured set of laws and commandments. The basis of Islam is the five pillars mentioned previously. Anyone who dies observing the five pillars will enter heaven. Anyone who does not may enter Hell (there are exceptions). However, there are many subtle levels both above and below these. These levels are governed by the law.
Islam teaches us that Muslims will be rewarded in proportion to their good deeds, their restraint from evil deeds, and their faith. In this manner we will have people who will enter different levels of heaven, as well as different levels of hell, in direct proportion to their faith and deeds.
We learn about the laws of Islam from the Qur'an and the Sunnah. The Qur'an is the Holy book of Islam which contains the words of Allah Almighty and the broad guidelines of Islam. The Sunnah, is the traditions of the prophet Muhammad (pbuh) which included both his words and his actions.
The Sunnah usually provides the details for those laws which are drawn out in broad outlines in the Qur'an. Each one of these two sources has a dedicated and very complex science associated with it.
"And We have sent down unto you (O Muhammad) the Reminder (one of the names of the Qur'an), that you may clarify to mankind that which was sent down to them" The noble Qur'an, Al-Nahil(16):44
Al-Bukhari narrated upon the authority of Abu Hurairah, that he said: Allah's Messenger (peace be upon him) said:
"Allah said: 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave draws nearer to Me is that which I have ordained upon him. My slave continues to draw closer to Me through performing 'Nawafil' (supplementary worship) till I love him.
So I become the sense of hearing with which he hears, and the sense of sight with which he sees, and the hand with which he grips, and the leg with which he walks. And if he asks Me, I will give him, and if he asks my protection, I will protect him'"
The Way of Life
Islam is not the same as some other religions from the point of view that it is not confined to a certain place of worship or a certain act, or acts, of worship. Islam teaches it's followers that every single aspect of their life, from eating, to drinking, to sleeping, and everything in-between can be done in one of two ways: Either a way that pleases God, or one that displeases Him.
Islam is also a social, economic, and political way of life. Every single aspect of human existence is governed by the law of Islam. A Muslim is commanded to respect his elders and to show humility and respect to his parents. He is also commanded to show kindness and mercy to those who are younger or weaker than himself as well as all of God's beasts.
A Muslim is commanded to have nothing whatsoever to do with usury, gambling, or alcohol. A Muslim, however, is not passive and weak. He is commanded that if he sees the laws of God being violated or an injustice being committed, he must stand up for the truth and fight to establish the law of God, defend the oppressed, and establish justice and peace.
A Just But Merciful Law
Islam, as mentioned above, involves a structured set of laws and acts of worship. Some are more strict and rigid than others. For instance, there can be no excuse whatsoever for worshipping any entity other than Allah alone. Here there is no room for compromise. On the other hand, Islam is designed to also be flexible and lenient.
For instance, if a Muslim is sick and can not fast during the month of Ramadhan without incurring bodily harm to himself, then even though this is one of the five pillars of Islam , he is not mandated to fast. In fact he is encouraged not to fast. The law allows for leniency in this, and most other cases.
Muslims are taught that each good deed is multiplied by Allah Almighty till it becomes the equivalent of anywhere from ten up to seven hundred similar good deeds (sometimes more). An evil deed, however, is either counted as a single evil deed or is forgiven by Allah.
A Muslim is further taught that as long as there is life there is hope. So long as death has not yet overcome him, he can still repent from his evil deeds and, if his intentions are sincere, Allah is willing to forgive all of his past evil deeds no matter if they exceed the drops of water in the ocean.
Islam teaches Muslims that God holds them responsible for their INTENTIONS and not necessarily for their DEEDS. This is revealed by the prophet Muhammad (pbuh) in the following saying which was narrated by Umar ibn al-Khattab in Sahih Al-Bukhari:
"The Prophet (pbuh) said, "O people! The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended. So, whoever emigrated for Allah and His Messenger, then his emigration was for Allah and His Messenger, and whoever emigrated to achieve a worldly benefit or for a woman to marry, then his emigration was for that which he emigrated for".
"The good deed and the evil deed are not alike. Repel the evil deed with one which is better" The noble Qur'an, Fussilat(41):34
"Verily! Allah does not forgive that a partner should be ascribed unto Him. He forgives (all) save that to whom He will. Whoso ascribes partners to Allah, he has indeed invented a tremendous sin." The noble Qur'an, Al-Nissa(4):48.
"Whatever of misfortune strikes you, it is what your right hands have earned. And He forgives much." The noble Qur'an, Al-Shurah(42):30
"And those who, when they do an evil thing or wrong themselves, remember Allah and implore forgiveness for their sins. Who forgives sins save Allah only? and they do not knowingly repeat (the wrong) they did. The reward of such will be forgiveness from their Lord, and Gardens underneath which rivers flow, wherein they will abide for ever, a bountiful reward for workers!" The noble Qur'an, A'al-Umran(3):135-136.
"He knows the treachery of the eyes, and that which the chests do hide." The noble Qur'an, Ghafir(40):19.
"He is the One that accepts repentance from His Servants and forgives sins: and He knows all that you do." The noble Qur'an, Al-Shurah(42):25.
"The likeness of those who spend their wealth in Allah's way is as the likeness of a grain which grows seven ears, in every ear a hundred grains. Allah gives manifold increase to whom He will. Allah is All Embracing, All Knowing." The noble Qur'an, al-Bakarah(2):261
"Say: My slaves who have been prodigal to their own hurt! Despair not of the mercy of Allah, Who forgives all sins. Lo! He is the Forgiving, the Merciful. Turn unto Him repentant, and surrender unto Him, before there comes unto you the doom, when you cannot be helped. And follow the better (guidance) of that which is revealed unto you from your Lord, before the doom comes on you suddenly when you know not, Lest any soul should say Alas, my grief that I was unmindful of Allah, and I was indeed among the scoffers! Or should say: if Allah had but guided me I should have been among the dutiful! Or should say, when it sees the doom: Oh, that I had but a second chance that I might be among the righteous! (But now the answer will be): Nay, for My revelations came unto you, but you denied them and were scornful and were among the disbelievers." The noble Qur'an, Al-Zumar(39):53-59.
Abu Hurairah narrated that Allah's messenger (pbuh) said
"When Allah completed the creation, He wrote in His Book which is with Him on His throne: Verily, 'My Mercy has overcome my Anger'." Narrated in Sahih Al-Bukhari.
Abu Hurairah furhter narrated : I heard Allah's messenger (pbuh) saying:
"Allah has divided His Mercy into one hundred parts, and He kept ninety nine parts with Him and sent down one part on the earth, and because of that one single part, His creatures are merciful to each other, so that even the mare lifts up it's hoof away from it's baby animal, lest it should trample it." Narrated in Sahih al-Bukhari.
Names of God
The people of Christianity have been taught to refer to their deity as "God." If you were to ask one of them: "What is your god's name?," they would respond "God!" (there are some exceptions). They object to Muslims worshipping "Allah," and usually picture "Allah" as some pagan god. Some of them will even go so far as to curse "Allah," not realizing that they are cursing "God."
Now the question becomes: where did the name "God" come from? Did Jesus (pbuh) ever say "God"? Did Moses (pbuh) ever say "God"? No! The Jews and Arabs are both Semitic tribes which descended from one father, Abraham (pbuh). Their languages are quite similar.
The Old Testament tells us that Moses (pbuh) referred to God as "El" or "Elohiym." Jesus (pbuh) too, referred to God using a similar construct. Jesus (pbuh) spoke Aramaic, however, the ancient copies of the Gospel available to us today are mostly written in Greek.
Very little of Jesus' actual words have been preserved to this day. However, we do know from Mark 15:34 that Jesus (pbuh) referred to God as "Eloi." "Eloi" is an Aramaic word which means "My God." It is pronounced as {el-o-ee'}. The Arabs would say the same word as "Elahi," pronounced {el-ah-ee'}. So Muslims refer to God with virtually the exact same word Jesus (pbuh) used.
Muslims are taught that Allah Almighty has more than one hundred names, the most well known among them being "Allah." These names are to be found in many places throughout the Qur'an. They embody the major characteristics of Allah Almighty such as "The Gracious," "The Merciful," "The Majestic," "The Supreme"...etc.. These names are usually considered adjectives, unless they are applied to Allah Himself, in which case they are treated as proper nouns. For instance:
"Allah's are the fairest names. Invoke Him by them. And leave the company of those who blaspheme His names. They will be requited what they do." The noble Qur'an, Al-Aaraf(7):180.
"Say (unto mankind): Supplicate unto Allah, or supplicate unto the 'Rahman' (Compassionate/Merciful/Gracious), unto whichever you supplicate (it is the same). His are the most beautiful names." The noble Qur'an, al-Isra(17):110.
"Allah! There is no god save Him. His are the most beautiful names." The noble Qur'an, Taha(20):8.
"Not equal are the Companions of the Fire and the Companions of the Garden: The companions of the Garden, they are the triumphant. Had We sent down this Qur'an on a mountain verily you would have seen it humble, rent asunder for fear of Allah. Such are the similitudes which We propound to humanity that they may reflect. He is Allah, other than whom there is no other god, He is the 'Knower' of (all things) both the unseen and the seen; He is the 'Gracious' the 'Merciful'. He is Allah, other than whom there is no god, the 'Sovereign' the 'Holy One' the (source of) 'Peace,' the 'Guardian of Faith' the 'Overseer,' the 'Majestic,' the 'Irresistible,' the 'Supreme': Glory be to Allah! (highly exalted is He) above the partners they attribute to Him. He is Allah the 'Creator,' the 'Innovator,' the 'Fashioner'. His are the Most Beautiful Names: Whatever is in the heavens and on earth do glorify Him: and He is the 'Mighty' the 'Wise'." The noble Qur'an, al-Hashir (59):20-24.

Questions & Answers

The Faith
The following questions and answers about Islam are taken from the booklet "Understanding Islam and the Muslims", published with the kind permission of the Saudi Embassy in Washington, D.C. We hope they will help you gain a better understanding of Islam.
· What is Islam?
· Who are the Muslims?
· What do Muslims believe?
· How does someone become a Muslim?
· What does 'Islam' mean?
· Do Islam and Christianity have different origins?
· What is the Ka'aba?
· Who is Muhammad?
· How did he become a prophet and messenger of God?
· How did the spread of Islam affect the world?
· What is the Qur'an?
· What is the Qur'an about?
· Are there any other sacred sources?
· Examples of the Prophet's sayings
· What are the 'Five Pillars' of Islam?
· Does Islam tolerate other beliefs?
· What do Muslims think about Jesus?
· Why is the family so important to Muslims?
· What about Muslim Women?
· Can a Muslim have more than one wife?
· Is Islamic marriage like Christian marriage?
· How do Muslims treat the elderly?
· How do Muslims view death?
· What does Islam say about war?
· What about food?
· Islam in the United States
· How does Islam guarantee human rights?

What is Islam?
Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events which have come to be associated with their faith.
Who are the Muslims?
One billion people from a vast range of races, nationalities and cultures across the globe -- from the southern Philippines to Nigeria -- are united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslims, while significant minorities are to be found in the Soviet Union, China, North and South America, and Europe.
What do Muslims believe?
Muslims believe in One, Unique, Incomparable God; in the Angels created by Him; in the prophets through whom His revelations were brought to mankind; in the Day of Judgment and individual accountability for actions; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist, and Jesus, peace be upon them. But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad [peace be upon him] through Gabriel.
How does someone become a Muslim?
Simply by saying, 'there is no god apart from God, and Muhammad is the Messenger of God.' By this declaration the believer announces his or her faith in all God's messengers, and the scriptures they brought.
What does 'Islam' mean?
The Arabic word 'Islam' simply means 'submission', and derives from a word meaning 'peace'. In a religious context it means complete submission to the will of God. 'Mohammedanism' is thus a misnomer because it suggests that Muslims worship Muhammad [peace be upon him] rather than God. 'Allah' is the Arabic name for God, which is used by Arab Muslims and Christians alike.
Do Islam and Christianity have different origins?
No. Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons -- Muhammad [peace be upon him] from the eldest, Ishmael, and Moses and Jesus [peace be upon him] from Isaac. Abraham established the settlement which today is the city of Makkah, and built the Ka'aba towards which all Muslims turn when they pray.
What is the Ka'aba?
The Ka'aba is the place of worship which God commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of a sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today they say 'At thy service, O Lord', in response to Abraham's summons.
Who is Muhammad?
Muhammad [pbuh] was born in Makkah in the year 570, at a time when Christianity was not yet fully established in Europe. Since his father died before his birth, and his mother shortly afterwards, he was raised by his uncle from the respected tribe of Quraysh. As he grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative.
Muhammad [peace be upon him] was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jbal al-Nur, the 'Mountain of Light' near Makkah.
How did he become a prophet and messenger of God?
At the age of 40, while engaged in a meditative retreat, Muhammad [pbuh] received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Qur'an.
As soon as he began to recite the words he heard from Gabriel, and to preach the truth which God had revealed to him, he and his small group of followers suffered bitter persecutions, which grew so fierce that in the year 622 God gave them the command to emigrate. This event, the Hijra, 'migration', in which they left Makkah for the city of Madinah some 260 miles to the north, marks the beginning of the Muslim calendar.
After several years, the Prophet [peace be upon him] and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. Before the Prophet [pbuh] died at the age of 63, the greater part of Arabia was Muslim, and within a century of his death Islam had spread to Spain in the west and as far east as China.
How did the spread of Islam affect the world?
Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine -- Islam calls for faith in only One God worthy of worship. It also repeatedly instructs man to use his powers of intelligence and observation.
Within a few years, great civilizations and universities were flourishing, for according to the Prophet [pbuh], 'seeking knowledge is an obligation for every Muslim man and woman'. The synthesis of Eastern and Western ideas and of new thought with old, brought about great advances in medicine, mathematics, physics, astronomy, geography, architecture, art, literature, and history. Many crucial systems such as algebra, the Arabic numerals, and also the concept of the zero [vital to the advancement of mathematics], were transmitted to medieval Europe from Islam. Sophisticated instruments which were to make possible the European voyages of discovery were developed, including the astrolabe, the quadrant and good navigational maps.
What is the Qur'an?
The Qur'an is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad [pbuh]. It was memorized by Muhammad [pbuh] and then dictated to his Companions, and written down by scribes, who cross-checked it during his lifetime. Not one word if its 114 chapters, Suras, has been changed over the centuries, so that the Qur'an is in every detail the unique and miraculous text which was revealed to Muhammad [pbuh] fourteen centuries ago.
What is the Qur'an about?
The Qur'an, the last revealed word of God, is the prime source of every Muslim's faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship, aand law, but its basic theme is the relationship between God and his creatures. At the same time it provides guidelines for a just society, proper human conduct and an equitable economic system.
Are there any other sacred sources?
Yes, the sunna, the practice and example of the Prophet [pbuh], is the second authority for Muslims. A hadith is a reliably transmitted report of what the Prophet [pbuh] said, did, or approved. Belief in the sunna is part of the Islamic faith.
Examples of the Prophet's sayings?
The Prophet [pbuh] said:
· 'God has no mercy on one who has no mercy for others.'
· 'None of you truly believes until he wishes for his brother what he wishes for himself'.
· 'He who eats his fill while his neighbor goes without food is not a believer.'
· 'The truthful and trusty businessman is associated with the prophets, the saints, and the martyrs.'
· 'Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger.'
· 'God does not judge according to your bodies and appearances but He scans your hearts and looks into your deeds.'
'A man walking along a path felt very thirsty. Reaching a well he descended into it, drank his fill and came up. then he saw a dog with its tongue hanging out, trying to lick up mud to quench its thirst. The man saw that the dog was feeling the same thirst as he had felt so he went down into the well again and filled his shoe with water and gave the dog a drink. God forgave his sins for this action.' The Prophet [pbuh] was asked: 'Messenger of God, are we rewarded for kindness towards animals?' He said, 'There is a reward for kindness to every living thing.'
What are the 'Five Pillars' of Islam?
They are the framework of the Muslim life:
· faith
· prayer
· concern for the needy
· self-purification
· pilgrimage to Makkah [for those who are able]
FAITH There is no god worthy of worship except God and Muhammad is His messenger. This declaration of faith is called the Shahada, a simple formula which all the faithful pronounce. In Arabic, the first part is la ilaha illa'Llah - 'there is no god except God'; ilaha [god] can refer to anything which we may be tempted to put in place of God -- wealth, power, and the like. Then comes illa'Llah: 'except God', the Source of all Creation. The second partof the Shahada is Muhammadun rasulu'Llah: 'Muhammad is the messenger of God.' A message of guidance has come through a man like ourselves.
A translation of the Call to Prayer is:
· God is most great. God is most great.
· God is most great. God is most great.
· I testify that there is no god except God.
· I testify that there is no god except God.
· I testify that Muhammad is the messenger of God.
· I testify that Muhammad is the messenger of God.
· Come to prayer! Come to prayer!
· Come to success [in this life and the Hereafter]! Come to success!
· God is most great. God is most great.
· There is no god except God.
PRAYER Salat is the name for the obligatory prayers which are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam, and no priests, so the prayers are led by a learned person who knows the Qur'an, chosen by the congregation. These five prayers contain verses from the Qur'an, and are said in Arabic, the language of the Revelation, but personal supplication can be offered in one's own language.
Prayers are said at dawn, noon, mid-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Visitors to the Muslim world are struck by the centrality of prayers in daily life.
THE 'ZAKAT' One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. The word zakat means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.
Each Muslim calculates his or her own zakat individually. For most purposes this involves the payment each year of two and a half percent of one's capital.
A pious person may also give as much as he or she pleases as sadaqa, and does so preferably in secret. Although this word can be translated as 'voluntary charity' it has a wider meaning. The Prophet [pbuh] said: 'Even meeting your brother with a cheerful face is charity.' The Prophet [pbuh] said: 'Charity is a necessity for every Muslim.' He was asked: 'What if a person has nothing?' The Prophet [pbuh] replied: 'He should work with his own hands for his benefit and then give something out of such earnings in charity.' The Companions asked: 'What if he is not able to work?' The Prophet [pbuh] said: 'He should urge others to do good.' The Companions said, 'What if he lacks that also?' The Prophet [pbuh] said: 'He should check himself from doing evil. That is also charity.'
THE FAST Every year in the month of Ramadan, all Muslims fast from first light until sundown, abstaining from food, drink and sexual relations. Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast [and to observe the prayer] from puberty, although many start earlier.
Although the fast is most beneficial to the health, it is regarded principally as a method of self-purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry as well as growth in one's spiritual life.
PILGRIMAGE (HAJJ) The annual pilgrimage to Makkah -- the Hajj -- is an obligation only for those who are physically and financially able to perform it. Nevertheless about two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another. Although Makkah is always filled with visitors, the annual Hajj begins in the twelfth month of the Islamic year [which is lunar, not solar, so that Hajj and Ramadan fall sometimes in summer, sometimes in winter]. Pilgrims wear special clothes: simple garments which strip away distinctions of class and culture, so that all stand equal before God.
The rites of the Hajj, which are of Abrahamic origin, include circling the Ka'aba seven times, and going seven times between the mountains of Safa and Marwa as did Hagar during her search for water. Then the pilgrims stand together on the wide plain of Arafat and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment.
In previous centuries the Hajj was an arduous undertaking. Today, however, Saudi Arabia provides millions of people with water, modern transport, and the most up-to-date health facilities.
The close of the Hajj is marked by a festival, the Eid al-Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This, and the Eid al-Fitr, a feast-day commemorating the end of Ramadan, are the main festivals of the Muslim calendar.

Does Islam tolerate other beliefs?
The Qur'an says: God forbids you not, with regards to those who fight you not for [your] faith nor drive you out of your homes, from dealing kindly and justly with them; for God loveth those who are just. [Qur'an, 60:8]
It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. History provides many examples of Muslim tolerance toward other faiths: when the caliph Omar entered Jerusalem in the year 634, Islam granted freedom of worship to all religious communities in the city.
Islamic law also permits non-Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves.
What do Muslims think about Jesus?
Muslims respect and revere Jesus [pbuh], and await his Second Coming. They consider him one of the greatest of God's messengers to mankind. A Muslim never refers to him simply as 'Jesus', but always adds the phrase 'upon him be peace'. The Qur'an confirms his virgin birth [a chapter of the Qur'an is entitled 'Mary'], and Mary is considered the purest woman in all creation. The Qur'an describes the Annunciation as follows:
'Behold!' the Angel said, 'God has chosen you, and purified you, and chosen you above the women of all nations. O Mary, God gives you good news of a word from Him, whose name shall be the Messiah, Jesus son of Mary, honored in this world and the Hereafter, and one of those brought near to God. He shall speak to the people from his cradle and in maturity, and shall be of the righteous.' She said: 'O my Lord! How shall I have a son when no man has touched me?' He said: 'Even so; God creates what He will. When He decrees a thing, He says to it, "Be!" and it is.' [Qur'an, 3:42-47]
Jesus [pbuh] was born miraculously through the same power which had brought Adam [pbuh] into being without a father: Truly, the likeness of Jesus with God is as the likeness of Adam. He created him of dust, and then said to him, 'Be!' and he was. [Qur'an 3:59]
During his prophetic mission Jesus [pbuh] performed many miracles. The Qur'an tells us that he said: I have come to you with a sign from your Lord: I make for you out of clay, as it were, the figure of a bird, and breathe into it and it becomes a bird by God's leave. And I heal the blind, and the lepers, and I raise the dead by God's leave. [3:49]
Neither Muhammad [pbuh] nor Jesus [pbuh] came to change the basic doctrine of the belief in One God, brought by earlier prophets, but to confirm and renew it. In the Qur'an Jesus [pbuh] is reported as saying that he came: To attest the law which was before me. And to make lawful to you part of what was forbidden you; I have come to you with a sign from your Lord, so fear God and obey Me. [3:50]
The Prophet Muhammad [pbuh] said: Whoever believes there is no god but God, alone without partner, that Muhammad is His messenger, that Jesus is the servant and messenger of God, His word breathed into Mary and a spirit emanating from Him, and that Paradise and Hell are true, shall be received by God into Heaven. [Hadith from Bukhari].
Why is the family so important to Muslims?
The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued, and seen as essential for the spiritual growth of its members. A harmonious social order is created by the existence of extended families; children are treasured, and rarely leave home until the time they marry.
What about Muslim Women?
Islam sees a woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marriage dowry is given by the groom to the bride for her own personal use, and she keeps her own family name rather than taking her husband's.
Both men and women are expected to dress in a way which is modest and dignified; the traditions of female dress found in some Muslim countries are often the expression of local customs.
The Messenger of God [pbuh] said: 'The most perfect in faith amongst believers is he who is best in manner and kindest to his wife.'
Can a Muslim have more than one wife?
The religion of Islam was revealed for all societies and all times and so accommodates widely differing social requirements. Circumstances may warrant the taking of another wife but the right is granted, according to the Qur'an, only on condition that the husband is scrupulously fair.
Is Islamic marriage like Christian marriage?
A Muslim marriage is not a 'sacrament', but a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. As a result, divorce is not common, although it is not forbidden as a last resort. According to Islam, no Muslim girl can be forced to marry against her will: her parents will simply suggest young men they think may be suitable.
How do Muslims treat the elderly? In the Islamic world there are no old people's homes. The strain of caring for one's parents in this most difficult time of their lives is considered an honor and blessing, and an opportunity for great spiritual growth. God asks that we not only pray for our parents, but act with limitless compassion, remembering that when we were helpless children they preferred us to themselves. Mothers are particularly honored: the Prophet [pbuh] taught that 'Paradise lies at the feet of mothers.' When they reach old age, Muslim parents are treated mercifully, with the same kindness and selflessness.
In Islam, serving one's parents is a duty second only to prayer, and it is their right to expect it. It is considered despicable to express any irritation when, through no fault of their own, the old become difficult.
The Qur'an says: Your Lord has commanded that you worship none but Him, and be kind to parents. If either or both of them reach old age with you, do not say 'uff' to them or chide them, but speak to them in terms of honor and kindness. Treat them with humility, and say, 'My Lord! Have mercy on them, for they did care for me when I was little.' [17:23-24]
How do Muslims view death? Like Jews and Christians, Muslims believe that the present life is only a trial preparation for the next realm of existence. Basic articles of faith include: the Day of Judgment, resurrection, Heaven and Hell. When a Muslim dies, he or she is washed, usually by a family member, wrapped in a clean white cloth, and buried with a simple prayer preferably the same day. Muslims consider this one of the final services they can do for their relatives, and an opportunity to remember their own brief existence here on earth. The Prophet [pbuh] taught that three things can continue to help a person even after death: charity which he has given, knowledge which he had taught, and prayers on their behalf by a righteous child.
What does Islam say about war?
Like Christianity, Islam permits fighting in self-defense, in defense of religion, or on the part of those who have been expelled forcibly from their homes. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees and livestock. As Muslims see it, injustice would be triumphant in the world if good men were not prepared to risk their lives in a righteous cause. The Qur'an says:
Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors. [2:190]
If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things. [8:61]
War, therefore, is the last resort, and is subject to the rigorous conditions laid down by the sacred law. The term jihad literally means 'struggle', and Muslims believe that there are two kinds of jihad: The other 'jihad' is the inner struggle which everyone wages against egotistic desires, for the sake of attaining inner peace.
What about food?
Although much simpler than the dietary law followed by the Jews and the early Christians, the code which Muslims observe forbids the consumption of pig meat or any kind of intoxicating drink. The Prophet [pbuh] taught that 'your body has rights over you', and the consumption of wholesome food and the leading of a healthy lifestyle are seen as religious obligations.
The Prophet [pbuh] said: 'Ask God for certainty [of faith] and well-being; for after certainty, no one is given any gift better than health!'
Islam in the United States?
It is almost impossible to generalize about American Muslims: converts, immigrants, factory workers, doctors; all are making their own contribution to America's future. This complex community is unified by a common faith, underpinned by a countrywide network of a thousand mosques.
Muslims were early arrivals in North America. By the eighteenth century there were many thousands of them, working as slaves on plantations. These early communities, cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.
The nineteenth century, however, saw the beginnings of an influx of Arab Muslims, most of whom settled in the major industrial centers where they worshipped in hired rooms. The early twentieth century witnessed the arrival of several hundred thousand Muslims from Eastern Europe: the first Albanian mosque was opened in Maine in 1915; others soon followed, and a group of Polish Muslims opened a mosque in Brooklyn in 1928.
In 1947 the Washington Islamic Center was founded during the term of President Truman, and several nationwide organizations were set up in the fifties. The same period saw the establishment of other communities whose lives were in many ways modeled after Islam. More recently, numerous members of these groups have entered the fold of Muslim orthodoxy. Today there are about five million Muslims in America.
How does Islam guarantee human rights?
Freedom of conscience is laid down by the Qur'an itself: 'There is no compulsion in religion.' [2:256]
The life and property of all citizens in an Islamic state are considered sacred whether a person is Muslim or not.
Racism is incomprehensible to Muslims, for the Qur'an speaks of human equality in the following terms: O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God's sight is the greatest of you in piety. God is All-Knowing, All-Aware. [49:13

A Grand Purpose

A Grand Purpose
The purpose of the Qur'an is to furnish guidance to mankind so that they may be led along the path that would bring them to their Maker in a state of complete submission to Him, thus fulfilling the purpose of their own creation.
'This is a Book that We have revealed to thee that thou mayest bring mankind out of every kind of darkness into the light, by the command of their Lord, to the path of the Mighty, the Praiseworthy Allah, to Whom belongs whatsoever is in the heavens and whatsoever is in the earth' [14:1,2]
For that purpose it draws attention to every type of phenomenon and thereby reveals vast treasures of profound truths, but all this is in pursuit of its appointed purpose, and must be viewed and appreciated in that context.
For instance, the Qur'an makes numerous statements based on historical fact to emphasize different aspects of the guidance it sets forth, but it is not a book of history. It draws attention to stages of creation of the universe [21:30] and of man [71:14; 32:7-9; 40:67] but it is not a treatise on cosmology or on the origin of species.
'He is the one who created the night and the day, and the sun and the moon, each gliding along its orbit' [21:33]
'He has constrained to your service the sun and the moon, both carrying out their functions incessantly' [14:33]
'He created the sun and the moon and the stars, all made subservient to man by His command. Hearken, His is the creation and its regulation. Blessed is Allah, the Lord of the worlds' [7:54]
'He has constrained to your service the night and the day and the sun and the moon; and the stars too have been constrained to your service by His command. Surely, in all this there are Signs for a people who make use of their understanding' [16:12]
Yet the Qur'an is not a primer on astronomy. It makes reference to the operation of the law which revives the dry earth through rain [7:57] and to the wonderful system through which the supply of sweet and salt water is maintained in rivers and oceans [25:53; 35:12] but it is not a manual of meteorology or hydraulics.
'He it is who has constrained the sea to your service that you may eat fresh seafood therefrom, and may take out therefrom articles that you wear as ornaments. Thou seest the vessels ploughing through it that you may voyage across the oceans seeking His bounty and that you may be grateful' [16:14]
Yet it is not a volume of oceanography, nor a guidebook on pearl-fishing or deep-sea fishing.
'We created man from an extract of clay; then We placed him as a drop of sperm in a safe depository; then We fashioned the sperm into a clot; then We fashioned the clot into a shapeless lump; then out of this shapeless lump We fashioned bones; then We clothed the bones with flesh; then We developed it into a new creation. So blessed be Allah the Best of Creators' [23:12-14]
This was revealed close upon fourteen centuries ago, and yet the Qur'an is not a work on obstetrics.
It mentions that David and Solomon were taught the process of smelting iron and copper [34:10-13], and this has recently been confirmed by the discovery of the site of the furnaces and the system employed for the purpose, but the Qur'an does not treat of metallurgy. It warns that flourishing ancient civilizations, very much more advanced than that of Central Arabia of the early seventh century of the Christian era, were destroyed in consequence of the disobedience and wrongdoing of the people [30:9] and the discovery of their remains in different parts of Arabia and of the rest of the earth has supplied confirmatory proof, but the Qur'an is no archaeological tome. It states that when the Pharaoh who pursued Moses and the Israelites was about to be overwhelmed by the rising tide and beseeched God for mercy, he was told his last-minute repentance could not avail him, but that:
'We will grant thee a measure of deliverance by preserving thy body this day that thou mayest serve as a Sign for those who come after thee' [10:92].
This was confirmed by the discovery of his body in 1909. But the Qur'an is not concerned with Egyptology. The prophecies contained in the Qur'an continue to be fulfilled in every age. All this is in support of the purpose of the Qur'an set out above.

The Last Book

THE HOLY QUR'AN
The Divine Presence in the text provides food for the souls of men. The Qur'an is like existence itself, like the Universe and the beings who move through it. It contains all the elements of universal existence. It is in itself a universe in which a Muslim places his life from beginning to end.
The Divine Word
The covenant made between man and God by virtue of which man accepted the trust [amanah] of being an intelligent and free being with all the opportunities and dangers that such a responsibility implies, is symbolized physically by the stone by the stone of the Ka'ba. Spiritually the record of this covenant in contained in the Qur'an, that central theophany of Islam which is itself the eloquent expression of this eternal covenant between God and man.
The Qur'an contains the message with the aid of which this covenant can be kept and the entelechy of human existence fulfilled. It is thus the central reality in the life of Islam.
The Qur'an is the tissue out of which the life of a Muslim is woven; its sentences are like threads from which the substance of his soul is knit.
The Qur'an for the Muslim is the revelation of God and the book in which His message to man is contained. It is the Word of God revealed to the Prophet through the archangel Gabriel. The Prophet was therefore the instrument chosen by God for the revelation of His Word, of His Book of which both the spirit and the letter, the content and the form, are Divine. Not only the content and meaning comes from God but also the container and form which are thus an integral aspect of the revelation.
In other religions the 'descent of the Absolute' has taken other forms, but in Islam as in other Semitic religions but with more emphasis, revelation is connected with a 'book' and in fact Islam envisages the followers of all revealed religions as 'people of the Book' [ahl al-kitab].
A man who understands religion metaphysically and intellectually must either accept religion as such, that is, all orthodox tradition, or be in danger of either intellectual inconsistency or spiritual hypocrisy.
The unlettered nature of the Prophet demonstrates how the human recipient is completely passive before the Divine. Were this purity and virginity of the soul not to exist, the Divine Word would become in a sense tainted with purely human knowledge and not be presented to mankind in its pristine purity.
Sacred Text, Sacred Language
The form of the Qur'an is the Arabic language. Arabic is sacred in the sense that it is an integral part of the Qur'anic revelation whose very sounds and utterances play a role in the ritual acts of Islam.
The formulae of the Qur'an read in prayers and acts of worship must be in the sacred language of Arabic which alone enables one to penetrate into the content and be transformed by the Divine presence and grace [barakah] of the Divine Book. That is also why the Qur'an cannot be translated into any language for ritual purposes. The very sounds and words of such a sacred language are parts of the revelation.
Religion is not philosophy or theology meant only for the mental plane. It is a method of integrating our whole being including the psychical and corporeal. The sacred language serves precisely as a providential means whereby man can come not only to think about the truths of religion, which is only for people of a certain type of mentality, but to participate with his whole being in a Divine norm. This truth is universally applicable, and especially it is clearly demonstrated in the case of the Qur'an whose formulae and verses are guide posts for the life of the Muslim and whose continuous repetition provides a heavenly shelter for man in the turmoil of his earthly existence.
The text of the Qur'an reveals human language crushed by the power of the Divine Word.
The Qur'an, like every sacred text, should not be compared with any form of human writing because precisely it is a Divine message in human language.
It is not the sacred text that is incoherent. It is man himself who is incoherent and it takes much effort for him to integrate himself into his Centre so that the message of the Divine book will become clarified for him and reveal to him its inner meaning.
The whole difficulty in reading the Qur'an and trying to reach its meaning is the incommensurability between the Divine message and the human recipient, between what God speaks and what man can hear in a language which despite its being a sacred language is, nevertheless, a language of men. But it is a sacred language because God has chosen it as His insrurment of communication, and He always chooses to 'speak' in a language which is primordial and which expresses the profoundest truths in the most concrete terms.
The Qur'an is composed of a profusion and intertwining of plant life as seen in a forest often combined suddenly with the geometry, symmetry and clarity of the mineral kingdom, of a crystal held before light. The key to Islamic art is in fact this combination of plant and mineral forms as inspired by the form of expression of the Qur'an which displays this character clearly.
Power
The power of the Qur'an does not lie in that it expresses a historical fact or phenomenon. It lies in that it is a symbol whose meaning is valid always because it concerns not a particular fact in a particular time but truths which being in the very nature of things are perennial. Of course the Qur'an does mention certain facts such as the rebellion of a certain people against God and His punishment of those people as we see also in the Old Testament. But even those 'facts' retain their power because they concern us as symbols of a reality which is always present. The miracle of the Qur'an lies in its possessing a language which has the efficacy of moving the souls of men now, nearly fourteen hundred years since it was revealed, as much as it did at the beginning of its appearance on earth.
The Book
The Book is first of all al-Qur'an, namely a recitation from which its common name is derived. It is a recitation in the sense that it is a means of concentration upon the truth for 'recitation' is a concentration in which ideas and thoughts are directed towards the expression of a certain end. It is also al-Furqan, that is a discernment, a discrimination, in that it is the instrument by which man can come to discriminate between Truth and falsehood, to discern between the Real and the unreal, the Absolute and the relative, the good and the evil, the beautiful and the ugly. Finally it is Umm al-kitab, the mother of all books. As the 'Mother of books' the Qur'an is the prototype of all 'books', that is, of all knowledge. From the Islamic point of view all knowledge is contained in essence in the Qur'an, the knowledge of all orders of reality. But this knowledge lies within the Qur'an potentially, or as a seed and in principle, not actually.
The Qur'an is then the source of knowledge in Islam not only metaphysically and religiously but even in the domain of particular fields of knowledge.
The Message
The Qur'an contains essentially three types of message for man.
Firstly, it contains a doctrinal message, a set of doctrines which expound knowledge of the structure of reality and man's position in it. As such it contains a set of moral and juridical injunctions which is the basis of the Muslim Sacred Law or Shari'ah and which concerns the life of man in every detail. It also contains metaphysics about the nature of the Godhead, a cosmology concerning the structure of the Universe and the multiple states of being, and an eschatology about man's final end and the hereafter. It contains a doctrine about human life, about history, about existence as such and its meaning. It bears all the teachings necessary for man to know who he is, where he is and where he should be going. It is thus the foundation of both Divine Law and metaphysical knowledge.
Secondly, the Qur'an contains a message which on the surface at least is like that of a vast book of history. It recounts the story of peoples, tribes, kings, prophets and saints over the ages, of their trials and tribulations. This message is essentially one couched in historical terms but addressed to the human soul. It depicts in vivid terms the ups and downs, the trials and vicissitudes of the human soul in therms of accounts of bygone people which were not only true about such and such a people and time but concern the soul here and now.
Every event recounted about every being, every tribe, every race bears an essential meaning which concerns us. All the actors on the stage of sacred history as accounted in the Qur'an are also symbols of forces existing within the soul of man. the Qur'an is, therefore, a vast commentary on man's terrestrial existence. It is a book about whose reading reveals the significance of human life which begins with birth and ends with death, begins from God and returns to him.
Thirdly, the Qur'an contains a quality which is difficult to express in modern language. One might call it a divine magic, if one understands this phrase metaphysically and not literally. The formulae of the Qur'an, because they come from God, have a power which is not identical with what we learn from them rationally by simply reading and reciting them. They are rather like a talisman which protects and guides man. That is why even the physical presence of the Qur'an carries a great grace or barakah with it.
Divine Presence
The Qur'an possesses precisely a barakah for believers which is impossible to explain or analyze logically. But because of this Divine presence and barakah it endures from generation to generation. The Divine presence in the text provides food for the souls of men. It is in fact a sacred act to recite the Qur'an. Its reading is a ritual act which God wishes man to perform over and over again throughout his earthly journey.
Existence and Creation
Taken as a whole, the Qur'an is like existence itself, like the Universe and the beings who move through it. It contains all the elements of universal existence and for this reason is in itself a univerese in which a Muslim places his life from beginning to end.
In a metaphysical sense, the Qur'an contains the prototype of all creation. Metaphysically, the Qur'an has an aspect of knowledge connected with its text as a book and an aspect of being connected with its inner nature as the archtypical blueprint of the universe.
Multiplicity and Unity
The Qur'an corresponds to the world we live in from day to day. Man lives in a world of multiplicity and before he becomes spiritually transformed, he is profoundly attached to this multiplicity. The roots of his soul are deeply sunk into the soil of this world. That is why he loves this world and finds it so difficult to detach himself from it and attach himself to God.
The Qur'an, being like the world, is also a multiplicity in its chapters and verses, words and letters. The soul in first encoutering it discovers the same differentiation and multiplicity to which it is accustomed through its experience with the world. But within the Qur'an is contained a peace, harmony and unity which is the very opposite of the effect of the world as such on the souls of men. The external multiplicity of the world is such that in it man runs from one thing to another without ever finding peace and contentment. His soul runs from one object of desire to another thinking that it will find contentment just around the corner. Yet, it is a corner which he somehow never reaches.
The Qur'an begins by also presenting to the soul the possibility of running from one 'thing' to another, of running around corners, of living in multiplicity, but within lies a peace and contentment which leaves the very opposite effect on the soul.
The Qur'an does present itself as the world but a world in which there is not differentiation and dissipation but essentially integration and unification.
Signs and Realities
The Qur'an is the cosmos, the vast world of creation in which man lives and breathes. God displays his 'signs' the vestigia Dei, on the horizons, that is, the cosmos and more specifically the world of nature and within the souls of man until man comes to realize that it is the Truth.
The Qur'an corresponds in a sense to nature, to God's creation. That is why when a Muslim looks at a natural phenomenon he should be reminded of God and His Power and Wisdom. Man should be reminded of the 'wonders of creation' and constantly see the 'signs' of God upon the horizons. This attitude which is one of the essential traits of Islam is enextricably tied to the correspondence between the Qur'an and the Universe.
Human experience is based on a world and a subject that lives in this world and travels through it. Man's existence can be analyzed in terms of two realities, a world, a background, an environment, and a being, a traveller, who journeys through this background and lives in this environment.
The Qur'an again reflects this reality. The chapters of the Book are like worlds and we who read them like the traveller journeying through them. Or from another point of view the chapters are like the worlds, or realms, and the verses like the subject passing through them. In this aspect as in so many other essential ones the Qur'an corresponds to the very structure of reality; it corresponds in its external and inward aspects to all degrees of reality and knowledge, of being and intellection, whether it be practical or theoretical, concerned with social and active life or with metaphysical knowledge and the contemplative life.
Besides containing the basis of the Divine Law, the Qur'an expounds also a metapysics, a cosmology and an eschatology whose expression and formulation is what it should be.
Levels of Meaning
The Qur'an is meant for both the simple peasant and the metaphysician and seer and of necessity contains levels of meaning for all types of believers.
Many people in fact who read the Sacred Book receive no more from it than the literal message. This is because no sacred text opens itself to human scrutiny and reveals its secret so easily. The Qur'an is like the Universe wtih many planes of existence and levels of meaning. One has to be prepared to be able to penetrate its meaning. It is, moreover, particularly in the inspired commentaries, that man comes to understand explicitly and in more extended form what is contained often implicitly and in a contracted form in the Qur'an.
The inner meaning of the Qur'an can be understood, but for certain exceptional cases, only through the inspired commentaries each of which seeks to elucidate and elaborate certain aspects of the Book.
This type of commentary which is a penetration into the inner meaning of a sacred text is written by a traditional authority who has himself penetrated into the inner dimensions of his own being.
Man sees in the sacred scriptures what he is himself, and the type of knowledge he can derive fromt he texts depends precisely on 'who' he is.
It is essential to realize that we cannot reach the inner meaning of the Qur'an until we ourselves have penetrated into the deeper dimensions of our own being and also by the grace of heaven. If we approach the Qur'an superficially and are ourselves superficial beings floating on the surface of our existence and unaware of our profound roots, then the Qur'an appears to us also as having only a surface meaning. It hides its mysteries from us and we are not able to penetrate it. It is by spiritual travail that man is able to penetrate into the inner meaning of the sacred text by that process which is called ta'wil or symbolic and hermeneutic interpretation, just as tafsir is the explanation of the external aspect of the Book.
The Arabic term ta'wil contains etymologically the meaning of the process involved. It means literally to take something back to its beginning or origin. To penetrate into the inner mysteries of the Qur'an is precisely to reach back to its Origin because the Origin is the most inward, and the revelation or manifestation of the sacred text is at once a descent and an exteriorization of it. Everything actually comes from within to the outside, from the interior to the exterior and we who live 'in the exterior' must return to the interior if we are to reach the Origin.
When intellectual intuition is present and under the guidance of revelation one can penetrate the appearance to that reality of which the appearance is an appearance, one can journey from the exterior to the interior by this process of ta'wil, which in the case of the Qur'an means coming to understand its inner message.
The idea of penetrating into the inner meaning of things is to be seen everywhere in Islam, in religion, philosophy, science and art.
There is an inner meaning to the Qur'an not meant for anyone except those who are qualified to hear and understand it.
The Qur'an possesses an inner dimension which no amount of literal and philological analysis can reveal. And it is precisely this aspect of the Qur'an that is least known to the outside world.
Religion, Science and Symbols
Qur'anic commentary was the meeting ground for the knowledge derived from science and from the tenets of revelation.
The whole process of penetrating the inner meaning of the Qur'an, of discovering that wisdom which alone is the common ground between religion and science, is based on this process of ta'wil, which does not mean seeking after a metaphorical meaning or reading into the text. Ta'wil in the sense used by Sufis and Shi'ite sages is the pentration into the symbolic -- and not allegorical -- meaning of the text which is not a human interpretation but reaching a divinely pre-disposed sense placed within the Sacred Text trhough which man himself becomes transformed. The symbol has an ontological reality that lies above any mental constructions. Man does not make symbols. He is transformed by them. And it is as such that the Qur'an with the worlds of meaning that lie hidden in its every phrase transforms and remakes the soul of man.
Qur'anic Phrases
· First Shahadah
· Basmallah
· Second Shahadah
· Alhamd
· Allahu Akbar
· Insha' Allah and Masha' Allah
First Shahadah
The most fundamental formula of the Qur'an is the first Shahadah, that is, witness or testimony, La ilaha ill' Allah, which is the fountainhead of all Islamic doctrine, the alpha and omega of the Islamic message. In it is contained all of metaphysics. He who knows it knows everything in principle. It is both the doctrine and the method, the doctrine because it negates all relativity and multiplicity from the Absolute and returns all positive qualities back to God, the method because it is the means whereby the soul can combat against the enemies within. The very la at the beginning is a sword -- and in Arabic calligraphy the lam in fact resembles a sword -- by which the soul is able to kill al the evil tendencies within itself which prevent it from becoming unified and which endanger it towards polytheism, or shirk, by making it see the relative as Absolute. A Muslim repeats the Shahadah, not only because it reaffirms over and over again Divine Unity but also because, through its repetition, this Unity comes to leave its permanent imprint upon the human soul and integrates it into its Centre. It is a sword with which the 'deities' that keep springing up in the soul are destroyed and all multiplicity and otherness is negated.
Basmallah
After the Shahadah the most cardinal and often used formula is Bismillah al-rahman al-rahim, which is usually translated as 'in the Name of God, the Most Merciful and Compassionate'. Al-rahman is the transcendent aspect of Divine Mercy. Al-rahim is the immanent mercy of God. It is like a ray of light which shines in our heart and touches individual lives and particular events. The two qualities combined express the totality of Divine Mercy which envelopes us from without and shines forth from within our being.
The basmallah opens every chapter of the Qur'an except one which is really the continuation of the previous chapter. It also opens the Surat al-fatihah, the opening chapter of the Qur'an, which is recited over and over again in the daily canonical prayers, and which contains the essence of the Qur'anic message. 'Ali, the representative par excellance of esotericism in Islam, said that 'all the Qur'an is contained in the Surat al-fatihah, all this Surat is contained in the basmallah, all of the basmallah in the letter ba' with which it begins, all of the letter ba' in the diacritical point under it and I am that diacritical point.'
Like the point which generates all geometric space, this point is the symbol of the Origin of all creation, as the basmallah itself marks the beginning of things. Its recitation at the begining of an act relates that act to God and sanctifies it. Even if every Muslim is not aware of all the metaphysical implications of the formula, yet its sanctifying power is known and felt by all and for that reason every act which is necessary and legitimate in life should begin with the basmallah, such as eating a meal or beginning a journey. In fact that act is illicit at whose commencement a devout Muslim cannot pronounce the formula. Otherwise all that is acceptable before the eyes of God can be sanctified by it. Through the basmallah the Divine joy and bliss enters into human life to bless and sanctify it.
Second Shahadah
Closely connected with the basmallah in meaning is the second Shahadah, Muhammadun rasul Allah, Muhammad is the Messenger of God, which again expresses the Divine mercy for the world, for the Prophet is mercy for this world and the next [rahmat Allah li'l-alamin]. He is the mercy of God for all worlds and through his aid man is able to lead a life of happiness here below and felicity in the world to come. The second Shahadah is the complement of the first. The first negates all otherness from God, the second asserts that all that is positive in creation, of which Muhammad -- Upon him be peace -- is the symbol, comes from God.
Alhamd
The Alhamduli'-llah, Praise be to God, is the complement of the basmallah. It ends an act as the basmallah begins it. The Alhamd integrates the positive content of every act into its Divine Origin and makes man conscious of the fact that whatever he has done that is good comes from God and returns to Him. This formula again cannot be iterated except after an act that is pleasing to God and that leaves a positive imprint upon the soul and again it is the criterion of the spiritual value of an act.
Allahu Akbar
The formula, Allahu Akbar means fundamentally that whatever one says of God He transcends it and is greater than it. It is thus a way of asserting the Infinite nature of God that transcends all limited descriptions and formulations of Him.
Insha' Allah and Masha' Allah
Finally, among the most common formulae used are the two insha' Allah and masha' Allah, 'if God wills' and 'what God has willed', which are heard so often in daily speech.
The first refers to the future and expresses man's confidence in God's Will and the realization that nothing can be achieved without His Will. No matter how much we plan we do not know whether tomorrow we shall be here or elsewhere, or whether we shall be in the same state as now, and so we plan and act but fully conscious of the dependence of this action on the Divine Will, that Will which infinitely transcends ours.
As for the masha' Allah it comes at the end of an act and again reminds us that, ultimately, whatever occurs comes from God, and that whatever is realized is not by human effort alone but through His Will.
Through these Qur'anic phrases the life of man, which is scattered in multiplicity, becomes integrated by a thread of 'remembrance' which runs through it.
Summary
The Qur'an is both a source of law to guide the practical life of man and of knowledge which inspires his intellectual endeavors. It is a universe into whose contours both the natural and social environment of man are cast, a universe which determines the life of the soul of man, its becoming, fruition, death and final destiny beyond this world. As such it is the central theophany of Islam, but one which would never have come to men and never been understood save for him who was chosen as its messenger and commentator to men.
And it is in studying the life, teachings and significance of the Prophet that the full meaning of the message of Islam as contained in the Qur'an can be understood.

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