Quates

If you take the lead, others will follow.

“Knowledge speaks, but wisdom listens.” – (JIMI HENDRIX).
“First they ignore you, then they laugh at you, then they fight you, then you win.”(M.K.G.)
“Don’t walk behind me; I may not lead. Don’t walk in front of me; I may not follow. Just walk beside me and be my friend”.(ALBERT CAMUS)
“Imagination is more important than Knowledge”. -(ALBERT EINSTEIN).
“Even if i knew that tomorrow the world would go to pieces, i would still plant my tree” (Muhammed pbuh).
“Love all, trust a few, do wrong to no one”. (W. SHAKESPEARE).
“Don’t listen to friends when the Friend inside you says ‘Do this.'” -(M.K.G.)
“Life is what happens to you while you’re busy making other plans” -(JOHN LENNON).
“Believe nothing, no matter where you read it, or who said it, no matter if I have said it, unless it agrees with your own reason and your own common sense”.-(SGB

I don’t know why some people like to live in any kind of lie. You think you lie somebody… Nooo .. You just lie yourself…

There’s Another World Inside Of Me, That You May Never See. There’s Secrets In This Life, That I Can’t Hide. Somewhere In This Darkness, There’s A Light That I Can’t Find. Maybe It’s Too Far Away. Maybe I’m Just Blind.

We believe that thought, imagination and creative visualization are the most powerful tools at our disposal to manifest dreams, affect change and create new beginnings.

You learn to speak by speaking, to study by studying, to run by running, to work by working; and just so, you learn to love by loving. All those who think to learn in any other way deceive themselves.

MAKE LITTLE DECISIONS WITH YOUR HEAD; BIG DECISIONS WITH YOUR HEART!

“thoughts become things,” dreams do come true, and all things remain forever possible! what you dream of, I dream of for you, that the only things “meant to be” are what you decide upon, and that all that stands between you and the life of your dreams are the thoughts you choose to think

Change the World

“Our love must not be a thing of words and fine talk; it must be a thing of action and sincerity.”

” Be the change you want to see in the world” – Gandhi

“Choose friends and lovers not for money – you can earn more; not for knowledge – you can learn more; not for looks – we grow older by the season; favor disposition, that’s the best reason.” – Grandma Lillian

Holy Books

Quran

The most holy book in the religion of Islam is the Quran.The Holy Quran is The Sayings of Allah. Islam teaches that the Quran was given by Allah, or God, to the prophet Muhammad. It also teaches that the Quran is in heaven and that it is a perfect book. Muslims show respect to the Quran . The Quran has a total of 114 chapters.” In each chapter there are many verses. Many Muslims try to memorize the entire Quran and ones that do are respected in their Muslim community. Other important books are the Sunnah and Hadith.

The Five Pillars of Islam

There are five things that Muslims should do. They are called “The Five Pillars of Islam”.

1. Testimony: The Testimony (al-Shaada in Arabic) is the Muslim belief that there is no god but God Himself, and that Muhammad is His messenger.

2. Prayer: Muslims pray five times at special times of the day.^[1]

3. Alms: Muslims who have money must give alms (Zakah or Zakat in Arabic) to help poor Muslims in the local community .

4. Fasting: Muslims fast during Ramadan, the ninth month of the Islamic year. They do not eat or drink from sunrise till sunset for one lunar month. After Ramadan, there is a holiday called Eid al-Fitr (English: Festival of end-fast). Muslims usually have a party with families and friends and go to the mosque in the morning for a special service.^[2]5. Hajj (Pilgrimage): During the Hajj season, many Muslims go to Makkah, the holiest city of Islam, which is in Saudi Arabia. Muslims must make the hajj at least once in their life if they can afford to do so. There is no need if a Muslim does not have the money to make the Hajj. At the end of Hajj season, there is a holiday called Eid al-Adha (English: Festival of Sacrifice). Muslims in general who can afford or who have made the Hajj must buy an animal according to the İslamic criteria to sacrifice and cook as food or give away to the poor, if they have the money for it. Muslims believe that Abraham, one of Allah’s earliest messengers, was told by Allah on the day of Eid al-Adha to sacrifice his son in Jerusalem. But the angel Gabriel congratulated Abraham’s obedience to Allah and gave him a lamb instead.

Meaning of the word “Islam”

In Arabic, the word Islam means “Peace”. The word Islam comes from the Arabic word that means “Peace.”

Therefore the religion Islam means “submission to Allah”. The way to submit to Allah is through worshipping him, obeying him, following the rules in the Qur’an, and trying to follow the life of the prophet Muhammad(S.A.W). The Arabic word Assalam-u-alikum also comes from the root meaning “Regards of Allah,” although the word salaam actually means “peace”.

Allah is Beautiful & Loves Beauty

From ‘Abdullaah Ibn Mas’ood (radiyallaahu ‘anhu: may Allah’s mercy be upon him) who said that the Prophet (sallallaahu ‘alayhi wa sallam: peace be upon him) said, “No one will enter Paradise who has an atom’s weight of pride in his heart.” A man said, “What if a man likes his clothes to look good and his shoes to look good?” He said, “Allah is beautiful and loves beauty. Pride means denying the truth and looking down on people.” [1] ……
“The phrase ‘Allaah is beautiful and loves beauty, includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalization, meaning that beauty in all things is what is meant here. In Saheeh Muslim, it says: “Allah is good and only accepts that which is good.” [2] In Sunanut-Tirmidhee it says: “Allah loves to see the effects of His blessing on His slave.” [3] It was reported that Abul-Ahwas al-Jashamee said: The Prophet (sallallaahu ‘alayhi wa sallam) saw me wearing old, tattered clothes, and asked me, “Do you have any wealth?” I said, “Yes.” He said, “What kind of wealth?” I said, “All that Allaah has given me of camels and sheep.” He said, “Then show the generous blessings that He has given you.” [4] Allaah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them taqwaa which makes their inner characters beautiful. Allaah says:

“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better.” [Sooratul-A’raaf 7:26]

And He says, speaking of the people of Paradise:

“[…]and He gave them Nadrataan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient.” [Sooratul-Insaan 76:11-12]

Their faces will be made beautiful with the nadrah (light of beauty), their innermost being with joy and their bodies with silken garments. Just as Allaah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful. these people have no sense of jealousy for the sake of Allaah or hatred and enmity for the sake of Allaah, or denouncing what is evil (munkar), or jihaad (struggle) for the sake of Allaah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allaah loves, and seek to worship Allaah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images.

The second group, on the other hand, say that Allaah condemns the beauty of images, forms and outward appearances. Allaah says about the munaafiqoon (hypocrites):

“And when you look at them, their bodies please you.” [Sooratul-Munaafiqoon 63:4]

“And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance?” [Soorah Maryam 19:54]

In Saheeh Muslim it is reported that the Prophet (sallallaahu ‘alayhi wa sallam: peace be upon him) said: “Allaah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds.” [5]

According to another hadeeth: “Shabbiness is part of faith.” [6] Allaah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink.

In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allaah, to help one to obey Allaah and fulfil His commands, such as when the Prophey (sallallaahu ‘alayhi wa sallam: peace be upon him) made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armour or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allaah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfil some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allaah nor for the sake of worldly purposes).

The hadeeth under discussion refers to two important principles: knowledge and behaviour. Allaah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (ikhlaas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allaah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behaviour.” [7]
Footnotes:
[1] Related by Muslim (no. 131)
[2] Related by Muslim (no. 1686)
[3] Hasan Saheeh: Related by at-Tirmidhee (no. 2963), who said it was hasan saheeh.
[4] Saheeh: Related by Ahmad (no. 15323), at-Tirmidhee (no. 1929) and an-Nisaa’ee (no. 5128)
[5] Related by Muslim (no. 1356)
[6] Saheeh: Related by Ibn Maajah (no. 4108), Aboo Dawood (no. 3630)
[7] al-Fawaa’id (1/185) By the Exemplary Scholar, Ibnul-Qayyim al-Jawziyyah (d.751H)

The Prophet Muhammad – Who is Muhammad

Muhammad (peace be upon him) was an illiterate, but wise and well-respected man who was born in Makkah in the year 570 C.E., at a time when Christianity was not yet fully established in Europe. His first years were marked by the deaths of his parents. Since his father died before his birth, his uncle, Abu Talib, from the respected tribe of Quraysh, raised him. As Muhammad (pbuh) grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. His reputation and personal qualities also led to his marriage, at the age of twenty-five, to Khadijah, a widow whom he had assisted in business. Thenceforth, he became an important and trusted citizen of Makkah. Historians describe him as calm and meditative.

Other Religions – Prophets and Messengers

Jesus (pbuh)

Islam honors all the prophets who were sent to mankind. Muslims respect all prophets in general, but Jesus in particular, because he was one of the prophets who foretold the coming of Muhammad. Muslims, too, await the second coming of Jesus. They consider him one of the greatest of Allah’s prophets to mankind. A Muslim does not refer to him simply as “Jesus,” but normally adds the phrase “peace be upon him” as a sign of respect.
No other religion in the world respects and dignifies Jesus as Islam does.

The Qur’an confirms his virgin birth (a chapter of the Qur’an is entitled “Mary”), and Mary is considered to have been one of the purest women in all creation. The Qur’an describes Jesus’ birth as follows:
“Behold!’ the Angel said, God has chosen you, and purified you, and chosen you above the women of all nations. 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 in the Hereafter, and one of those brought near to God. He shall speak to the people from his cradle and in maturity, and he shall be of the righteous. She said: «”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.”» [3:42-47]

Muslims believe that Jesus was born immaculately, and through the same power which had brought Eve to life and Adam into being without a father or a mother. «”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.”» [3:59]

During his prophetic mission, Jesus 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] Muhammad and Jesus, as well as the other prophets, were sent to confirm the belief in one God. This is referred to in the Qur’an where Jesus 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] Prophet Muhammad emphasized the importance of Jesus by saying:
“”Whoever believes there is no god but Allah, alone without partner, that Muhammad is His messenger, that Jesus is a 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.”” [Bukhari]

Jacob: An Example Of Faith And Patience

The story of Ayyub (Job) gives consolation to all those who are ill or deprived of wealth or children.
The angels were discussing the conditions of mankind, their obedience and disobedience. One of them said that Ayyub was the best man on earth. He was an obedient believer, always praying to Allah. Allah blessed Ayyub to be wealthy for eighty years. During this time he never forgot to worship or thank Allah. He shared his wealth with the poor and clothed the naked.
Satan could not believe that there was a servant as sincere as Ayyub. Satan thought that his wealth was the reason for his sincerity, so he asked Allah for power to take away Ayyub’s wealth with the intentions to mislead him. He reacted to his lost by saying that the wealth belongs to Allah and I thank him for what he has granted me and I thank .him for what he has taken. He then kneeled down in prayer. This made Satan angry.
Satan tried twice to mislead Ayyub after losing his wealth by asking Allah for power to take away his children and health. Allah (subhanahu wa ta’ala) said I will give you power over his body, but I warn you against approaching his soul, tongue, and heart, because in them lies the secret of Faith. Ayyub acted in the same manner as when his wealth was taken away from him.
Satan realized that he couldn’t misguide Ayyub, so he went to his wife to mislead her, by reminding her of their previous life style. Satan was successful in misleading his wife. This led to her complaining to Ayyub about their present state. This caused Ayyub to become upset with her and he vowed that he would beat her 100 times if Allah gave him back his health.
Satan was not successful in misguiding Ayyub. Allah then restored him with all that he had lost. Ayyub now had to fulfill his vow of striking his wife.
Allah ordered him to strike his wife once with a 100 pieces of good smelling grass, out of mercy for her. Indeed Allah is the most merciful.
The story of Ayyub should be a constant reminder for us all. We should read this story often just to remind ourselves. Many of us complain about the little things in life. Allah tested Ayyub in ways that we can really relate to. His faith and patience is something that we as true believing Muslims should try and implement in our lives, when Allah tests us in these situations. In the Quraan Allah says,
“Truly! We found him patient. How excellent (a) slave! Verily, he was ever oft returning in repentance (to us).” [Quran:38:4].
During these times we must remember Allah more, pray harder, and be more thankful instead of being dissatisfied with our condition. We should praise and thank Allah for every condition that he tests us with. As we know these are the times when Satan tries to work on us the most by playing with our minds, emotions, and weaknesses. Allah would never forget to reward a servant for such a great task.
«”And (remember) Ayyub when he cried to his Lord: Verily, distress has seized me and you are the Most Merciful of all who show mercy.”» [Quraan:21:83]
«”So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost), and the like thereof along with them, as a mercy from Ourselves and a Reminder for all those who worship us.”» [Quraan:21:84]
May Allah give us the faith and the patience when we are tested. Ameen.

ISLAM AGAINST RACISM AND PREJUDICE

Islam’s manifesto of Universal brotherhood of human beings

From the Quran: “O Mankind, We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of God is he who is the most righteous of you” (Quran 49:13).

Explanation: There are several principles, which this verse presents:

1. This message is not just for Muslims only because God is addressing all of humanity. While Muslims are one brotherhood, this is part of a larger brotherhood of humanity.
2. God is telling us that He has created us. Therefore He knows the best about us.
3. He says that He created us from one man and one woman meaning then that we are all the same.
4. It also means that all human beings are created through the same process, not in a manner in which some are created with a better mechanism than others.
5. God is the One who made human beings into different groups and people.
6. These differences are not wrong, rather a sign from God (“And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colors. Verily, in that are indeed signs for those who know” [Quran 30:22]).
7. Note that no word equivalent to race is used in this ayah or any other verse of the Quran.
8. Islam, however, limits the purpose of these distinctions to differentiation and knowing each other. This is not meant to be a source of beating each other down with an attitude of ‘my group is better than your group’ or false pride as is the case with tribalism, nationalism, colonialism, and racism.
9. The only source of preference or greatness among human beings is not on a national or group level, but it is at the individual level.
10. One individual who is (higher in Taqwa), more conscious of his Creator and is staying away from the bad and doing the good is better, no matter what nation, country or caste he is part of. Individual piety is the only thing that makes a person better and greater than the other one.
11. However, the only criterion of preference, Taqwa, is not measurable by human beings. Indeed God is the One Who knows and is aware of everything so we should leave even this criterion to God to decide instead of human beings judging each other.

From the Sunnah

Prophet’s response to racist comments:

1. A man once visited the Prophet’s mosque in Madinah. There he saw a group of people sitting and discussing their faith together. Among them were Salman (who came from Persia), Suhayb who grew up in the Eastern Roman empire and was regarded as a Greek, and Bilal who was an African. The man then said:
   “If the (Madinan) tribes of Aws and Khazraj support Muhammad, they are his people (that is, Arabs like him). But what are these people doing here?”
   The Prophet became very angry when this was reported to him. Straightaway, he went to the mosque and summoned people to a Salat. He then addressed them saying:
   “O people, know that the Lord and Sustainer is One. Your ancestor is one, your faith is one. The Arabism of anyone of you is not from your mother or father. It is no more than a tongue (language). Whoever speaks Arabic is an Arab.” (As quoted in Islam The Natural Way by Abdul Wahid Hamid p. 125)2. Statement of the universal brotherhood in the last Sermon:
   O people, Remember that your Lord is One. An Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a black has no superiority over white, nor a white has any superiority over black, except by piety and good action (Taqwa). Indeed the best among you is the one with the best character (Taqwa). Listen to me. Did I convey this to you properly? People responded, Yes. O messenger of God, The Prophet then said, then each one of you who is there must convey this to everyone not present. (Excerpt from the Prophet’s Last Sermon as in Baihiqi)3. Don’t take pride in ancestry:
   The Prophet said: Let people stop boasting about their ancestors. One is only a pious believer or a miserable sinner. All men are sons of Adam, and Adam came from dust (Abu Dawud, Tirmidhi).4. Looking down upon other people will stop you from entering the Jannah:
   The Prophet said: Whoever has pride in his heart equal to the weight of an atom shall not enter Paradise. A man inquired about a person who likes to wear beautiful clothes and fine shoes, and he answered: God is beautiful and likes beauty. Then he explained pride means rejecting the truth because of self-esteem and looking down on other people (Muslim).

   5. The Prophet condemnation of Arab racial pride:
   There are many hadith, which repeatedly strike on the Arab pride of jahiliyyah. Arabs before Islam used to look down upon others specially blacks. The Prophet repeatedly contrasted the believing Africans versus non-believing Arab nobles.
   The Prophet said: You should listen to and obey your ruler even if he was an Ethiopian slave whose head looked like a raisin (Bukhari).

Islam is the most anti-racist and anti-prejudicial way of life. Islamic history testifies to the openness Muslims have shown towards people of different cultures and religions. Within their own ranks, sincere and practicing Muslims have always kept their hearts and minds open to their brethren, no matter what their background.
Yet, there is a problem in the Ummah today. Prejudices are not the problems of others. They have become the very sad reality amongst a number of Muslims as well.
This is not just on the level of small minority Muslim communities in non-Muslim lands. It is also a problem in “Islamic” countries as well. Years of nationalism in theory and practice have diminished the powerful universality Muslims cherished in their societies.

Islam is the most anti-racist and anti-prejudicial way of life. Islamic history testifies to the openness Muslims have shown towards people of different cultures and religions. Within their own ranks, sincere and practicing Muslims have always kept their hearts and minds open to their brethren, no matter what their background.
Yet, there is a problem in the Ummah today. Prejudices are not the problems of others. They have become the very sad reality amongst a number of Muslims as well.
This is not just on the level of small minority Muslim communities in non-Muslim lands. It is also a problem in “Islamic” countries as well. Years of nationalism in theory and practice have diminished the powerful universality Muslims cherished in their societies.

Being a Muslim
I am a Muslim from born. I am studying Islam and Holy Quran. Many experienced discrimination because of my acceptance of Islam. Undoubtedly, the Jesuits who were partially responsible for Irish-Catholic upbringing would be shocked, but this does not surprise me. I have learned that we in the West tend to form our opinions of Islam while still under the influence of the propaganda wars originating with the Crusades (Do you remember where Dante placed Muhammad?). Few of us have sought understanding. Recent newsworthy events only add to our misunderstanding. Do you form your opinions of Christianity based upon the theological ramblings of the White Aryan Separatist KKK crowd? How many are aware that ‘Alija ‘Ali Izetbegovic, the Muslim president of Bosnia, has written a book entitled Islam Between East and West? It can hardly be described as a call to arms against the infidel.
How to communicate, in this short space, the beauty, the kindness, the gentleness of balanced, healthy Islam? Muhammad said to “Make things easy for the people, and do not make it difficult for them, and make them calm with glad tidings and do not repulse them.” This saying, or hadith, of Muhammad captures the type of man he was. Not a violent, lustful, sword-wielding Antichrist, but a gentle and flexible man. He would shorten the daily prayers if he heard a baby crying. We know more about Muhammad than any other founder of a major religion.

What was his understanding of God (al-Lah, THE God)? “A man sinned greatly against himself, and when death came to him he charged his sons, saying: ‘When I have died, burn me, then crush me and scatter my ashes into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one else.’ So they did that to him. Then God said to the earth: ‘Produce what you have taken’–and there he was! And God said to him: ‘What induced you to do what you did?’ The man said: “Being frightened of You’ and because of that Allah forgave him.”

A religion of violence and terrorism? A religion of the sword? No. A religion of peace– from which the word “Islam” is derived. Are Muslims to kill and persecute Jews, Christians or others? Here, from the Qur’an itself, which we have faith was literally dictated by God, through the angel Gabriel, to Muhammad: “Those who believe in the Qur’an. Those who follow the Jewish Scriptures, and the Sabians and the Christians– any who believe in God and the Last Day, and work righteousness, on them shall be no fear, nor shall they grieve.” (5.69)

It has recently been reported that about 95% of Americans claim to believe in God. The current state of our country (and the world) would seem to belie this. I ask you who make such a claim: how much time and effort do you expend studying and learning about religion? As much time as you spend memorizing sports statistics or following fashion and diet trends? Is not the “question of Deity” the most important issue in human life? No wonder there is so much hate and misunderstanding between people who “believe” in God!

Perhaps you will begin to look seriously into the issue. Perhaps you will also search out quality books on Islam. It is, after all, the fastest growing religion in the United States. And perhaps the Qur’an is exactly what it claims to be: the final message from God to humanity, “…confirming the scripture that came before it…” (5.48).

Islam: Its Not What You Think

Because of historical occurrences and certain current events, Islam may be the most misunderstood– and simply unknown– religious tradition in the Euro-American West.

No, it is not a “religion of the sword,” nor is it inherently violent. The overriding goals of Islam are:

* adl: balance
* ahsan: compassion
* ilm: knowledge
* sabr: patience

For the purpose of understanding we need to distinguish between two uses of the words “Islam” and “Muslim”. Islam1 and Muslim1 mean “submission to the will of God” and “one who is in submission to the will of God”, respectively. Islam2 and Muslim2 refer to the 1400 year tradition that goes by that name. Its foundation is the text of the Qur’an and the example of Muhammad, called the sunnah.

Thus, Islam1 calls all people to monotheism and encourages all to strive to be Muslim1 as best they can. It is not strictly necessary for all people to be Muslim2– though of course we think it is the best way to be truly Muslim1. We accept Jews and Christians as believers and accept that there are hanifs: legitimate monotheists outside of a tradition. We consider Abraham to be hanif.

The opening of the Qur’an is considered to contain its essence:

In the Name of God, the Compassionate, the Merciful…
Glory to God! Lord of the worlds!
The Compassionate, the Merciful.
Master of the Day of Judgment!
You alone we worship,
You alone we turn to for help.
Guide us to the straight path,
the path of those whom You have favored,
not that of those with whom You are angry,
nor of those who have gone astray.

Some Verses From The Qu’ran

“Do they not consider the Quran (with care)? had it been from other than Allah, they would surely have found therein much discrepancy.” (NİSA suresi 82. ayet)

“Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.” (İSRÂ suresi 42. ayet)

“If there were therein Gods beside Allah, then verily both (the heavens and the earth) had been disordered. Glorified be Allah, the Lord of the Throne, from all that they ascribe (unto Him).” (ENBİYÂ suresi 22. ayet)

“So he completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, full or knowledge.” (FUSSİLET suresi 12. ayet)

“He Who created the seven heavens one above another: no want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw? Again turn thy vision a second time: (thy) vision will come back to thee dull and discomfited, in a state worn out.” (MÜLK, Verse 3 and 4)

The Qu’ran

The Qur’an is the compilation of utterances by Muhammad following certain episodes of unique experience. Muslims2 believe that during these times the text of the Qur’an was dictated to Muhammad by the Angel Gabriel. We consider it to be the verbatim Word of God– the same Deity referred to by Abraham, Moses and Jesus. Here is what Karen Armstrong, a non-Muslim, wrote about the first of these experiences:

Muhammad had had that overpowering apprehension of numinous reality which has devastated prophets and seers in most traditions. In Christianity it has been described as the mysterium terrible et fascinans and in Judaism it has been call kaddosh, “holiness”, the terrifying otherness of God. …The Hebrew prophets had also cried out against the vision of holiness, fearing that they were close to death: “What a wretched state I am in!” Isaiah had cried when he saw his vision of God in the Temple, “I am lost!” Even the angels shielded themselves with their wings from the divine presence but he had looked on the Lord of Hosts with his own impure eyes. Jeremiah had experienced God as an agonizing pain that filled his every limb; like Muhammad in the embrace of the Angel, he experienced revelation as a sort of divine rape. It invaded his being with a fearful force, doing violence to his natural self… What all these prophets had experienced was transcendence, a reality that lay beyond concepts and which the monotheistic faiths call “God”.

These “episodes of revelation” continued periodically for 23 years. Muhammad was about 40 when they began and he died about age 63. Before this began his nickname was al-Amin, “the trustworthy”. He was an orphan, made a living as a merchant, and grew to be a good-looking, responsible, and well-liked man. Before these episodes began he would have been considered a hanif.
Interpreting the Qu’ran
As we all know, any religious Scripture may be interpreted in a way that satisfies one’s own whims or desires. Indeed, some seem to engage in actual evil and then use religious Scriptures to rationalize their behaviors! The Qur’an is no different. Here are some guidelines for a proper understanding:
1. Linguistic Integrity. It is only considered “the Qur’an” in the original Arabic. Arabic translates poorly into English and so this must be taken into account. Often, there is no English equivilent for an Arabic word.
2. Historical Context. Each “episode of revelation” was in response to a specific question or specific situation. When it comes to Qur’anic interpretation “context is everything”.
3. Reference to Muhammad’s Actual Behaviors. Called the sunnah. It is derived from the hadith (“sayings”) literature and the practice of Muhammad’s companions. The foundations of Islam-as-religious-tradition (Islam2) are comprised of the Qur’an and the sunnah of Muhammad. Muhammad is considered to be a “walking Qur’an”. His example displays or embodies Qur’anic principles.
4. The Totality of the Message. Any particular interpretation must fit within the total ethos presented by the Qur’an as a whole.

The Qur’an describes itself as having both clear and ambiguous passages. Thus, there are differences among Muslims2 about its proper interpretation. There are also differences concerning the interpretation of the hadith literature from which we derive the sunnah. Because thousands of people came to accept Muhammad’s claim to be a messenger from God the hadith literature contains detailed, and sometimes graphic accounts of his words and deeds. Some of today’s Muslims2 seem to emphasize aspects of the sunnah such as beards for men and certain types of clothes. Some consider these of foundational importance for Islam1. Others consider these accounts to be of secondary or no importance for Islam1. They look more to Muhammad’s character and personality– taking into account his cultural context as a sixth century Arab– more so than others. The personality characteristics exemplified by Muhammad are listed by one author as:

* Politeness
* Kindness
* Love and Mercy
* Forgiveness
* Generosity
* Hospitality
* Sacrifice
* Simplicity
* Humility
* Modesty
* Sincerity
* Honesty and Truthfulness
* Fair Dealing
* Justice
* Fulfillment of Promises
* Piety and Righteousness
* Moderation
* Perseverance
* Courage and Bravery
* Humor.

Muhammad, in general and especially early on, did not permit the writing down of his extra-Qur’anic sayings during his life-time, being fearful they would become confused with the text of the Qur’an. Many intra-Muslim2 fights are over the sunnah.

Tawheed

Tawheed is an untranslatable term that contains within it the Muslim2 understanding of the implications of strict monotheism. According to some writers who bridge the gap between East and West tawheed is not easily grasped by those coming out of Euro-American traditions. It expresses a radical monotheism that severely restricts symbolic, figurative or anthropomorphic language to explain the relationship between Deity and creation. The Qur’an contains descriptions of God’s activities and attributes often compiled as “The 99 Names”. Prime among these is an absolute and total Uniqueness and Unity.

Tawheed anticipates the current fascination with “wholistic” thought or health. Tawheed is the means by which Islam2 expresses a wholistic conception of human life and the cosmos; integrating physical, social, psychological and spiritual concerns into a consonant whole. The parts of experience “fit together”.

Tawheed implies the following about reality:

1. God and creation are ontologically separate. There is no pantheistic, panentheistic, or anthropmorphic tendencies permitted in our discourse about God.
2. Human beings can comprehend what God wants us to do.
3. Human life and all of creation is imbued with meaning and purpose.
4. Human beings are capable of molding life and the world according to the dictates of Islam1.
5. The individual is responsible for molding life and the world according to Islam1.

Tawheed also contains within it a foundational scientific approach to reality containing three principles:

1. Rejection of all that does not correspond with reality.
2. There are no ultimate contradictions.
3. Openness to new and/or contrary evidence.

Islam and Society – The Family

Marriage In Islam

“And among His signs is this, that He created for you mates from among yourselves, that you may dwell in peace and tranquility with them, and He has put love and mercy between your (hearts): Verily in that are
signs for those who reflect” (Quran 30:21).

“O Humans revere your Guardian Lord, Who created you from a single person created of like nature its mate, and from this scattered (like seeds) countless men and women. Reverence Allah through Whom you claim your
mutual rights” (Quran 4:1).

The above verses of the Quran lay out the framework as to what are the basis, the objectives and the goal of marriage in Islam. In the ultimate Wisdom of Allah we are first told that both partners man and woman are
created from the same source. That this should be paid attention to as it is one of His signs.

The fact that we come from the same soul signifies our equality as humans, when the essence of our creation is the same, the argument of who is better or greater is redundant. To stress on this fact and then to talk
about marriage in the same verse is of great significance for those of us who are in the field of marriage counseling.

The shift in this attitude of equality of genders as human beings cause a imbalance in marital relationship that leads to dysfunctional marriage. When ever one party considers themselves superior or above the
law there is a shift in the balance of power that may lead to misuse or abuse of power as the less valuable partner is seen as an easy prey. Many marital difficulties are based on or caused by control and rule stratagem.

By stressing on the equality of all humans men or women and making it the basis of marriage, Allah in His infinite wisdom has laid the ground rules for
establishing peace, as well as the assigning of different roles to husband and wife as functional strategy rather than a question of competence as
humans.

Prophet Mohammad (peace and blessings be upon him) has stated that: “men and women are twin halves of each other” (Bukhari). This Hadith also brings home the fact that men and women are created from single source. Furthermore, by using the analogy of twin half the Prophet has underlined the reciprocal nature and the interdependent nature of men and women’s relationship.

The objective and the goal of marriage in Islam according to the above Quranic verse is to enable us to dwell in peace and tranquility. It is important for us to reflect on these words and their significance in
the Islamic frame of reference.

In order to have peace certain condition must be met.
These prerequisites to peace are Justice, Fairness, Equity, Equality, and fulfillment of mutual rights.
Therefore any injustice whether it is oppression, or persecution, cannot be tolerated if there is to be peace in Muslim homes.

In the domestic realm oppression is manifested when the process of Shura (consultation) is compromised, neglected or ignored. When one partner (in most cases the husband) makes unilateral decisions and applies
dictatorial style of leadership, peace is compromised. Persecution is present when there is any form of domestic abuse being perpetrated.

Tranquility on the other hand is a state of being which is achieved when peace has been established.
Tranquility is compromised when there is tension, stress and anger. It is a mistake to take tranquility to mean perpetual state of bliss. Since being Muslims does not make us immune to tragedies and catastrophes.

In fact Allah tells us in the Quran that we will betried (2:155,57). What a state of tranquility does is to empower us to handle life’s difficult moments with our spouses as obedient servants of Allah. Allah in His infinite Mercy also provides us with the tools by which we can achieve this state of peace and tranquility.

The second principle besides Shura on which the Islamic family life is based is Mercy (Rehma), and in this verse Allah is telling us that He has placed
mercy between spouses. We are therefore inclined by our very nature to have mercy for our spouses. Mercy is manifested through compassion, forgiveness, caring and humility.

It is obvious that these are all ingredients that make for a successful partnership. Marriage in Islam is above all a partnership based on equality of partners and specification of roles. Lack of mercy in a marriage or a family renders it in Islamic terms dysfunctional.

Allah further states that He has also placed in addition to mercy, love between spouses. It should however be noted that Islamic concept of love is different from the more commonly understood romantic love so valued in the Western cultures.

The basic difference is that love between man and woman in the Islamic context can only be realized and expressed in a legal marriage. In order to develop a healthy avenue for the expression of love between man and woman and to provide security so that such a loving relationship can flourish, it is necessary to give it the protection of Shariah (Islamic law).

Marital love in Islam inculcates the following:

Faith: The love Muslim spouses have for each other is for the sake of Allah that is to gain His pleasure. It is from Allah that we claim our mutual rights (Quran 4:1) and it is to Allah that we are accountable for our behavior as husbands and wives.

It sustains: Love is not to consume but to sustain. Allah expresses His love for us by providing sustenance. To love in Islam is to sustain our loved
one physically, emotionally, spiritually and intellectually, to the best of our ability (to sustain materially is the husbands duty, however if the wife
wishes she can also contribute)

Accepts: To love someone is to accept them for who they are. It is selfishness to try and mould someone as we wish them to be. True love does not attempt to crush individuality or control personal differences,
but is magnanimous and secure to accommodate differences.

Challenges: Love challenges us to be all we can, it encourages us to tap into our talents and takes pride in our achievements. To enable our loved one to realize their potential is the most rewarding experience.

Merciful: Mercy compels us to love and love compels us to have mercy. In the Islamic context the two are synonymous. The attribute Allah chose to be the supreme for Himself is that He is the most Merciful.
This attribute of Rehman (the Merciful) is mentioned 170 times in the Quran, bringing home the significance for believers to be merciful. Mercy in practical application means to have and show compassion and to
be charitable.

Forgiving: Love is never too proud to seek forgiveness or too stingy to forgive. It is willing to let go of hurt and letdowns. Forgiveness allows us the opportunity to improve and correct our selves.

Respect: To love is to respect and value the person their contributions and their opinions. Respect does not allow us to take for granted our loved ones or to ignore their input. How we interact with our spouses reflects whether we respect them or not.

Confidentiality: Trust is the most essential ingredient of love. When trust is betrayed and confidentiality compromised, love loses its soul.

Caring: Love fosters a deep fondness that dictates caring and sharing in all that we do. The needs of our loved ones take precedence over our own.

Kindness: The Seerah (biography) of our beloved Prophet is rich with examples of acts of kindness, he showed towards his family and particularly his wives. Even when his patience was tried, he was never unkind in word or deed. To love is to be kind.

Grows: Marital love is not static it grows and flourishes with each day of marital life. It requires work and commitment, and is nourished through faith when we are thankful and appreciative of Allah blessings.

Enhances: Love enhances our image and beautifies our world. It provides emotional security and physical well being.

Selflessness: Love gives unconditionally and protects dutifully.

Truthful: Love is honesty without cruelty and loyalty without compromise.

Under Muslim Rule

A fundamental principle of Islam is that Islam is fairness and mercy to all–Muslims and non-Muslims. The Prophet (SAW) was sent “not, but as a Mercy for all creatures” (21:107). This Mercy extends even to non-Muslims, who will continue to co-exist with Muslims forever. After all, “If it had been your Lord’s Will, they would all have believed, — all who are on earth!” (10:99). Thus, Muslims are one of many nations. The verse “Nay, you are but humans, –of the humans He has created” (5:18) applies equally well to Muslims and non-Muslims. Muslims cannot give themselves special privileges or favor themselves just in virtue of their being Muslims. Muslims are supposed to be “witnesses over the nations” (2:143). A “witness” must be fair. “Say: ‘My Lord has commanded justice'” (7:29).

The political system in Islam has justice for all as its supreme principle. “When you judge between mankind, judge with justice” (4:58). “If you judge, judge in equity between them. For God loves those who judge in equity” (5:42). Note that one principle of justice is spelled out in Quran as “No compulsion in religion” (2:256). Now, only the person who rejects the principles of justice for all mankind is considered an apostate. According to Sa’id, if a person converts out of Islam we should congratulate the group that s/he joined, for apparently they had something to offer that we Muslims didn’t. BUT, if a person rejects the political Islam, i.e. rejects the principles of justice which include “no compulsion in religion”, then (and only then) this person is an apostate and must be dealt with as such.

An important lesson must be learnt from the verse that permitted Muslims to use force for the first time in their history: “To those against whom war was made, who were subject to injustice, permission is given (to fight)” (22:39). Note that these people were subject to injustice. Further, note the “compulsion in religion” part: the verse goes on to describe those to whom permission was granted to fight as “those who have been expelled from their homes in defiance of right, (for no other cause) except that they say ‘Our Lord is God’.”Only when we stick firmly to these principles of justice”, Sa’id claims, “would we fulfill the role of “witnesses over the nation.”

Sexism & Violence?

There is no doubt that some Qur’anic passages, especially in translation, are very disturbing and might seem to the person of good will to contradict Islam. This is especially the case with gender relations. There are passages that seem to allow domestic violence and sexism, and there are certainly men who use those passages to justify and rationalize various attitudes that are abhorrent to men and women of good will. However, a proper approach to the passages show these to be empty rationalizations and misinterpretations, not to mention a blindness to the totality of the Islamic ethos.

The Qur’an addresses human behavior as it is, and strives to improve it. It does not deny the presence of various types of behavior. So, it acknowledges that people who are harmed may want some kind of revenge or retribution. This is allowed, but “it is better” to forgive. It acknowledges that slavery exists and so then directs slave-holders to feed, clothe and treat them as brothers. It also continuously encourages the freeing of slaves. So, we can’t say that Islam2 necessarily approves of slavery– the ethos is against it– but IF a culture has slaves it gives ennobling guidelines on their treatment and encourages change. The Qur’an does not deny human behavior, but seeks to change it.

The same is true for passages that seem to encourage sexist and violent behavior. The Qur’an directly addresses the bottom line in human behavior– there ARE men who beat their wives, so the Qur’an says this can only be done lightly (Muhammad explained with a toothbrush, not on the face or head, not to leave a mark) and only AFTER arbitration and separation have been tried. Essentially, it is addressing the situation of a couple who are not very Muslim1 to begin with. ALL social relations are to be based on mutual consultation, kindness, courtesy, good-will, and regard for justice.
Muslims Today
Islam2 could certainly make use of a good PR consultant these days, couldn’t it? More often than not, Muslims2 appear far, far from Islam1 and thus engage in inappropriate behaviors towards our Jewish and Christian cousins. Some reasons for extremism are given by Yusuf al-Qaradawi in Islamic Awakening Between Rejection and Extremism.

* Extreme irreligion will produce extreme religion.
* Lack of knowledge of, and insight into, the purpose, spirit and essence of religio-spirituality.
* Failure to contemplate Qur’an and sunnah in their entirety. Unable to see relation between the parts and the whole. (“grasp the ethos”)
* An inability to differentiate between the figurative or metaphoric, and the literal meanings of texts. (the “fundamentalist-gnostic” duality)
* Partial knowledge. This can show as failing to take into account original purposes and circumstances.
* Intellectual shallowness showing as an intense interest in marginal issues and as excessive extension of prohibitions.
* Emphasis upon allegorical texts– inappropriate conjecture.
* Failure to recognize the sunnan (patterns or natural law) of God’s creation. (failure to engage in science)

Often, when we view Islam through the eyes of the popular media, we are seeing complaints of social-political-economic injustice that are being expressed in religio-spiritual language. It would be a grave error to presume that the majority of Muslims2 share the sentiments portrayed in the popular media, though they may be sensitive to the cause of the complainants. But much of the extremism is our own fault: a centuries-long decline in intellectual engagement with the sources of the tradition and with God’s creation. This decline can be represented by the phrase “closing the door to ijtihad” and the concurrent rise in taqlid over the course of centuries. “Ijtihad” is the interpretation of the Qur’an while “taqlid” is a blind following of past modes of interpretation. Many are beginning to recognize this problem.

İslamic Literature

Allah (al’lah): Literally, “The God.” Muslims use this Arabic term as the proper name for God. Muslims view Allah as the Creator and Sustainer of everything in the universe, who is transcendent, has no physical form, and has no associates who share in His divinity.

Asr (asr): Performed in the afternoon, the Asr is the third of the five daily prayers offered by Muslims.

Chador (sha-dor’): A loose outer garment worn by some Muslim women that covers all of the body and most of the face.

Du’a (doo’ah): Term designating personal prayer, supplication, and communication with God, as distinct from salat (formal worship). Muslims make du’as for many reasons and at various times, such as after salat, before eating a meal, before retiring to sleep, or to commemorate an auspicious occasion such as the birth of a child. Personal du’as can be made in any language, whereas salat is performed in Arabic.

Dhuhr (thuhr): Performed in the midday, it is the second of the five daily prayers performed by Muslims.

Dhul-Hijjah (thul hij’ja): The last month of Islamic lunar calendar in which Hajj is performed. The Eid al-Adha, one of Islam’s two major religious holidays and commemorates the end of the Hajj, is on the tenth day of this month.

Eid al-Fitr (eed al-fitir): Eid is an Arabic term meaning “festivity” or “celebration.” Muslims celebrate two major religious holidays, known as Eid al-Fitr (which takes place after Ramadan), and Eid al-Adha (which occurs at the time of the Hajj). A traditional greeting used by Muslims around the time of Eid is “Eid Mubarak,” meaning “May your holiday be blessed.” A special congregational Eid worship, visitation of family and friends, new clothing, specially-prepared foods and sweets, and gifts for children characterize these holidays.

Fajr (fajr): Performed at dawn, it is the first of the five daily prayers performed by Muslims.

Hadith (ha-deeth’): Unlike the verses contained in the Qur’an, Hadith are the sayings and traditions of Prophet Muhammad himself, and form part of the record of the Prophet’s Sunnah (way of life and example). The Hadith record the words and deeds, explanations, and interpretations of the Prophet concerning all aspects of life. Hadith are found in various collections compiled by Muslim scholars in the early centuries of the Muslim civilization. Six such collections are considered most authentic.

Hajj (haj): The pilgrimage (journey) to Mecca (in modern-day Saudi Arabia) undertaken by Muslims in commemoration of the Abrahamic roots of Islam. The Hajj rites symbolically reenact the trials and sacrifices of Prophet Abraham, his wife Hajar, and their son Isma’il over 4,000 years ago. Muslims must perform the Hajj at least once in their lives, provided their health permits and they are financially capable. The Hajj is performed annually by over 2,000,000 people during the twelfth month of the Islamic lunar calendar, Dhul-Hijjah.

Hijab (ha-jab’): Commonly, the term hijab is used to denote the scarf or other type of head-covering worn by Muslim women throughout the world. However, the broader definition of the term refers to a state of modesty and covering that encompasses a woman’s entire body, excluding hands and face.

Hilal also halal (hi-lal’, ha-lal’): Arabic term designating that which is deemed lawful in Islam, based on the two authoritative sources, the Qur’an and the Sunnah (way of life and example) of Prophet Muhammad.
return to top level I-P

Ihram (ih-ram’): State of consecration into which Muslims enter in order to perform the Hajj or Umrah (lesser pilgrimage). The term also refers to the specific dress, made of white, unstitched, seamless cloth, donned by pilgrims while in this state. During the Hajj, the ihram worn by pilgrims serves to reinforce a sense of humility and purity, and human equality in the eyes of God.

Iftar (if-tar’): The meal served at sunset that breaks the day’s fast.

Isha (ih’sha’): The Isha is the night prayer and the last of the five daily prayers offered by Muslims.

Islam (iss-lam’): Islam is an Arabic word derived from the three-letter root s-l-m. Its meaning encompasses the concepts of peace, greeting, surrender, and commitment, and refers commonly to an individual’s surrender and commitment to God the Creator through adherence to the religion by the same name.

Jihad (ja-had’): Jihad is an Arabic word which derives from the three-letter root j-h-d, and means “to exert oneself” or “to strive.” Other meanings include endeavor, strain, effort, diligence, struggle. Usually understood in terms of personal betterment, jihad may also mean fighting to defend one’s (or another’s) life, property and faith. Because jihad is a highly nuanced concept, it should not be understood to mean “holy war,” a common misrepresentation.

Ka’bah also Kaaba (ka’ba): An empty cube-shaped structure located in the city of Makkah (in modern-day Saudi Arabia). Built by Prophet Abraham and his son Prophet Ishma’il about 4,000 years ago, the Ka’bah stands as the first building dedicated to the worship of the One God. The Ka’bah is made of stone, and is covered by a black and gold cloth embroidered with verses from the Qur’an.

Madrasah (me-dra’se): An institute of higher learning in Islamic studies.

Maghrib (megh’rib): Performed at sunset, the Maghrib is the fourth of the five daily prayers offered by Muslims.

Masjid (mes’jid): A term meaning “place of prostration,” masjid designates a building where Muslims congregate for communal worship. The term comes from the same Arabic root as the word sujud, designating the important worship position in which Muslims touch their forehead to the ground. Often, the French word mosque is used interchangeably with masjid, though the latter term is preferred by Muslims. The masjid also serves various social, educational, and religious purposes.

Mecca also Makkah (mek’ah): An ancient city (in modern-day Saudi Arabia) where Abraham and Ishma’il built the Ka’bah. Muhammad, a member of the Quraysh tribe, which traced its lineage back to Abraham, was born in Makkah in 570 C.E. After migrating to Madinah (Medina) to further the message of Islam, Muhammad returned to Makkah in 629 C.E. with fellow Muslims to reinstitute the age-old monotheistic Hajj. In 630 C.E., after the Quraysh violated a peace treaty, Muhammad marched on Makkah and gained control of the city peacefully, thereafter clearing the Ka’bah of idols and reintegrating the city into the fold of Islam.

Mosque: see masjid

Muhammad (p.b.u.h.) (mu-hem’id): The prophet and righteous person believed by Muslims to be the final messenger of God, whose predecessors are believed to include the Prophets Adam, Noah, Abraham, Moses, David, Jesus and others. Born in 570 C.E., Muhammad grew up to become a well-respected member of Makkan (Meccan) society. In 610 C.E., he received the first of many revelations that would eventually form the content of the Qur’an. Soon after this initial event, he was conferred prophethood and began calling people to righteousness and belief in One God. Muhammad died in 632 C.E., after successfully (re)establishing the religion known as Islam and providing Muslims with a model for ideal human behavior.

Muslim (mus’lim): Literally, the term means “one who submits to God.” More commonly, the term describes any person who accepts the creed and the teachings of Islam. The word “Muhammadan” is a pejorative and offensive misnomer, as it violates Muslims’ most basic understanding of their creed. Muslims do not worship Muhammad, nor do they view him as the founder of the religion. The word “Moslem” is also incorrect, since it is a corruption of the word “Muslim.”
return to top level Q-Z

Qur’an (kur’an): The word Qur’an means “the recitation” or “the reading,” and refers to the divinely revealed scripture of Islam. It consists of 114 surahs (chapters) revealed by God to Muhammad over a period of twenty-three years. The Qur’an continues to be recited by Muslims throughout the world in the language of its revelation, Arabic, exactly as it was recited by Prophet Muhammad nearly fourteen hundred years ago. The Qur’an is viewed as the authoritative guide for human beings, along with the Sunnah (way of life and example) of Muhammad.

Ramadan (ram’a-dan’): The ninth month of the Islamic lunar calendar, Ramadan is important because it is the month in which the first verses of the Qur’an were revealed to Muhammad. Thus, it is considered a blessed and holy month. Furthermore, Ramadan is the month in which Muslims fast daily from dawn to sunset to develop piety and self-restraint.

Sa’i (sa’ee): The act of walking seven times between the hills of Safa and Marwah during pilgrimage. This act retraces the footsteps of Hajar, the wife of the Prophet Abraham, during her frantic search for water to satisfy the thirst of her son Ishma’il.

Salat or Salah (sa-lat’): Salat refers to the prescribed form of worship in Islam, and is one of the “five pillars” of Islam. Muslims perform the salat five times throughout each day as a means of maintaining God-consciousness, to thank Him for His blessings and bounty, and to seek His assistance and support in one’s daily life.

Shahadah (sha’ha-deh): An Arabic word meaning “witnessing,” Shahadah refers to the declaration of faith (“La-Ilaha-Illa-Lah Muhammadur-Rasul-Allah”) which all Muslims take as their creed — namely, that there is no deity but God and that Muhammad is the Messenger of God. The Shahadah constitutes the first of the “five pillars” of Islam.

Shari’a (sharee’ah): Literally, “the path.” This term refers to guidance from God to be used by Muslims to regulate their societal and personal affairs. The Shari’a is based upon the Qur’an and the Sunna (way of life and example) of Muhammad, and is interpreted by scholars in deliberating and deciding upon questions and issues of a legal nature.

Sawm (soam): Sawm refers to the daily fast Muslims undertake during the month of Ramadan, and is one of the “five pillars” of Islam. For Muslims, fasting means total abstinence from all food, drink, and marital sexual relations from dawn to sunset. Muslims fast for many reasons, including to build a sense of will-power against temptation, to feel compassion for less fortunate persons, and to reevaluate their lives in spiritual terms.

Surah al-Fatihah (soo’ra al-faati’hah): Arabic name meaning “The Opening,” and referring to the opening chapter of the Qur’an. This chapter, recited during the daily formal worship, is comprised of seven short verses and summarizes the essential beliefs of Muslims and the obligation of human beings to seek guidance and aid from God alone.

Tawaf (ta-waf’): The circling of the Ka’bah seven times during pilgrimage.

Ulema (oo’la-ma’) pl. of alim(‘aa-lim): One who has knowledge. This term refers commonly to a Muslim religious scholar.

Umrah (um’rah): The “lesser” pilgrimage to Makkah (Mecca). This journey to worship at the Ka’bah and offer prayers can be performed by Muslims at any time during the year, unlike the Hajj, which takes place during a specified period in the twelfth month of the Islamic lunar calendar.

Zakaat (za’kaat) also Zakah (za’kah): Zakah literally means “purification,” and refers to an almsgiving tax, roughly 2.5% of one’s accumulated wealth, that eligible Muslims pay annually. Zakah is one of the “five pillars” of Islam, and is usually collected by local masjids or charitable organizations. The funds are distributed to poor and needy persons in the Muslim community. Paying the zakah reminds Muslims of the duty to help those less fortunate, and that wealth is a trust from God rather than something to be taken for granted.

Islam and Sex
Islam considers sex as one of the essential human needs that must be properly satisfied. It is a necessity of the human being that. It require favorable consideration. In fact, Islam considers it one of the requirements of life that should be properly and lawfully satisfied. Moreover, Islam does not treat it as a distasteful, filthy, or heinous act of man. Allah (subhanahu wa ta’ala) states in the Glorious Quran Sura Al-Imran [The Family of Imran] (3:14):” Fair in the eyes of men is the love of things they covet: women and sons; heaped-up hoards of gold and silver; horses branded [for blood and excellence]; and [wealth of] cattle and well-tilled land. Such are the possessions of this world’s life; but in nearness to Allah is the best of the goals [to return to]“.

In addition, Allah’s Messenger (peace and blessings of Allah be upon him) is reported to have said, which reads as follows:” Three items of this world were made attracted [or likeable] to me: women, perfume [but] the [utmost] pleasure of my eyes [soul] is in prayer”(Amad and Nasai report this Hadith.)

In fact, Islam forbids controlling and deprivation of the sexual behavior. This is, simply, because Islam is the natural religion commensurate to pure human innate. Islam does not, at any time, conflict with the requirements of the human’s requirements or desires. Islam rather attempts to answer and fulfill all human needs and requirements. Islam does so by setting certain lawful limits and restrictions to ensure satisfying these needs in a right and lawful manner. Islam endeavors to keep the sex within the framework of human needs and elevates it above the savage and uncivilized way. Allah’s Messenger (peace and blessings of Allah be upon him) is reported to have said, which reads as follows:” People enter Jannah, Paradise mostly based on Taqwa of Allah (subhanahu wa ta’ala) [full respect and obedience of the Commands of Allah (subhanahu wa ta’ala) and His Messenger (peace and blessings of Allah be upon him)], and based on their good conduct. [While] most people enter the Hellfire because of the [ill use] of the mouth and private parts” ( Trimithi reported this Hadith.)