Author: Wajid

The Islamic veil or “hijab” refers to the loose-fitting, opaque outer garments with which a Muslim woman covers her head and body.   Muslim women cover themselves with such garments before all men apart from their closest relatives.  They do not do so to please their fathers, brothers or husbands, but only because God has ordained it.  In reality, Islam did not introduce modest dress but merely endorsed it as part of God’s religion.  Yet, dress is only one aspect of a total concept.  “Hijab” is not merely a concealing garment but includes proper behavior, manners, speech and appearance in public.

In order to accept any law or instruction, a person needs either to be convinced of the benefit behind it or to trust in the wisdom of the one who prescribed it.  Muslims believe that the wisdom of God is absolute and perfect and that He knows the nature and best interests of His creations (mankind included) better than they do themselves; thus, a believer willingly obeys God’s directives as much as he or she is able.

To some, the matter of women’s dress might seem trivial.  Islam, however, assigns to it moral, social and legal dimensions.  When women observe the proper Islamic dress, they protect their own honor and reputation and contribute greatly towards peace and order in society.

Modesty is a virtue which Islam demands of both men and women, not only for the protection of women but to maintain the spiritual uprightness of men.  In view of the sexual anarchy that prevails in many parts of the world, the need for modest dress and behavior in both men and women is obvious.  However, on account of differences between males and females in nature and temperament, a greater amount of privacy is required for women than for men, and this relates, among other things, to their manner of dress.

Islam has no fixed standard as to the style of dress or type of clothing that must be worn.  However, it must be wide and thick enough as not to reveal the contours of the figure.  Muslim women are responsible for making their homes attractive and comfortable, and Islam encourages a woman to beautify herself for her husband and immediate family members rather than publicly exhibiting her physical charms and worldly possessions.

Muslim women who cover themselves do not find it impractical or interfering with their activities in the various fields of life.  It is often forgotten that the modern Western style of dress is a recent phenomenon.  Looking at the clothing of women as recently as seventy years ago, we see that it is similar to the dress prescribed by Islam.  Those hard-working, active Western women were not at all inhibited by their long, full dresses and head coverings.

The covering of women’s bodies is not a logical basis on which to claim that women are subservient to men.  It would be far more appropriate to charge a society with exploitation of females when it tolerates pornography rather than when it encourages modesty.  It is ironic that uncontested freedom is granted to those who choose to publicly expose much of their bodies, while severe censure is launched against women who consider that modest covering is a religious obligation that cannot be disregarded.

Islam teaches that women are to be evaluated for their intelligence, opinions, skills, deeds and inner qualities rather than physical appearance.  A Muslim woman who covers her body is making a statement about herself and her identity; she has dignity, respectability, self-esteem and is proud of her Islam.  Whoever sees her will know that she is not available to men or interested in advances, that she has an upright moral character, and that she will not permit sexuality to enter into any of her necessary interactions with the opposite sex.  Women often see their Islamic dress as empowering because they are taken seriously and respected rather than being viewed as sex objects – they are judged only by their character and conduct.

The framework of Islamic thought represents a comprehensive view of life and the universe.  A Muslim is therefore required to acquire both religious and worldly knowledge.  In fact, Islam advocated knowledge at a time when the whole world was engulfed in ignorance.  In a matter of years the early generation of Muslims became a learned and refined people, for Islam had awakened in them the faculty of intellect.  Those early Muslims understood from the teachings of their religion that useful knowledge is necessary for the benefit of the self and of humanity.  Hence, they pursued it to such a degree that they surpassed other nations in development and productivity and carried the torch of civilization for many centuries.

Muslim history abounds with examples of scientific and cultural ingenuity.  Muslims inherited the knowledge of the nations that came before them, developed it and placed it in the context of a precise moral framework.  Muslim scholarship made a vital contribution to the enrichment and advancement of human civilization.

While Europe was still in the dark ages, religious Muslims were making great advances in the fields of medicine, mathematics, physics, astronomy, geography, architecture, literature, and history documentation to mention but a few.  Many important new procedures were transmitted to medieval Europe from Muslim regions, such as Arabic numerals with the principle of the zero vital to the advancement of mathematics and the use of algebra.  Sophisticated instruments, including the astrolabe and the quadrant, as well as good navigational maps, were first developed by Muslims.  Only after people lost sight of their religious beliefs and obligations did the scientific achievements of the Muslim world cease and fall into obscurity.

Similarly, Islam does not now oppose any modern inventions that are beneficial to mankind.  It is sufficient that they be used in the name of God and for His cause.  In reality, machines, instruments and devices have no religion or homeland.  They can be used for either good or bad objectives, and the way they are used can affect much of the earth’s population.  Even something so simple as a glass can be filled either with a nourishing drink or with a poison.  Television can provide education or immorality.  It is up to the user to decide, and a Muslim is commanded to make good use of all the means at his disposal while being prohibited from causing harm to himself or others.  Failure to use the proper means toward benefit is, in effect, a deprecation of Islamic teachings.

A truly Islamic government is required to the best of its ability to provide all means that promote adequate education for its citizens.  Education is a right for all individuals and the required moral duty of every capable Muslim.  All able, intelligent and skilled individuals in an Islamic society are required to educate themselves not only in the basics of their religion but in necessary worldly affairs.  Further, it is obligatory upon qualified people to study every beneficial field of knowledge.  For example, since every society needs doctors, it becomes obligatory for some people to go into the field of medicine to fulfill the needs of society.
Advancements in science and technology are among the ways and means to achieve development of the Muslim world.  Islam calls upon Muslims to pursue knowledge in the broadest sense of the word.  Prophet Muhammad said, “Seeking knowledge is an obligation upon every Muslim.”[Narrated by Ibn Majah] He also said, “For one who treads a path to knowledge, Allah will make easy the path to Paradise.”[Narrated by Muslim] And the Qur’an contains numerous references to knowledge and its importance, such as:

“Indeed, in the creation of the heavens and the earth and the alternation of night and day are signs for those of understanding.“[3:190]

“Say, ‘Are those who know equal to those who do not know?‘”[39:9]

“Allah will raise those who have believed among you and those who were given knowledge by degrees.“[58:11]

Qur’anic verses encourage study and contemplation of the universe that surrounds us and is particularly concerned with those sciences that give human beings the ability to benefit from the world around them.  While encouraging investigation, the Qur’an contains references to a variety of subjects which have been shown to be scientifically accurate.   This is the fulfillment of God’s statement over 14 centuries ago:

“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.“[41:53]

Thus, when a Muslim has a sincere and wholesome intention to obtain knowledge, it will also have a positive effect on his faith.  For knowledge reinforces textual evidence for the existence of the almighty Creator and assists in appreciation of the many scientific allusions found in the Qur’an.

There has never been an established scientific fact that contradicted the teachings of Islam.  Whatever modern science discovers only increases the Muslim’s knowledge of God’s magnificent creation.  Thus, Islam actively encourages scientific endeavors and the study of God’s signs in nature.  It also welcomes beneficial technological advances and allows people to enjoy the fruits of human ingenuity.

To a Muslim, conflict between science and religion is an impossibility, for religion comes from God and so does His system of creation and development.  The modern, purely materialistic approach to scientific and technological advancement has indeed granted man a measure of physical comfort, but not mental or spiritual comfort.  Islam advocates the incorporation of knowledge within a just and balanced value system where anything beneficial for one’s spiritual and worldly improvement is encouraged and advocated.

The simple cube-shaped stone building located in Makkah is called the Ka‘bah or the Sacred House.  It is the point toward which Muslims face when they pray.  Although Muslims face the direction of Ka‘bah during prayer, they do not worship it.  Muslims worship and pray only to God.

The Ka‘bah was built by the prophet Abraham and his son Ishmael in response to God’s command over 4,000 years ago.  Abraham consecrated the House for the worship of the one true God and invited all of humanity to visit it for that purpose.  Even today Muslims who are physically and financially able are required to make a pilgrimage to it once in a lifetime.  The Ka‘bah has remained at the center of a continuous tradition of worship and devotion up to the present day, symbolic of permanence, constancy and renewal.

There were periods in human history during which mankind deviated from the monotheism taught by God’s prophets.  Before the advent of Muhammad, religion among the Arabs had degenerated into polytheism and paganism, and Makkah was completely submerged in idolatry; some 360 idols had been placed in and around the Ka‘bah to be worshipped there along with God.  Prophet Muhammad was sent to restore to mankind the pure monotheism taught by all the messengers of God and reinstate the worship of Him alone.  This he accomplished, and the Ka‘bah was finally cleared of all manmade deities.

Among the ancient religious rites particular to the Ka‘bah is walking around it.  This suggests the integrating and unifying power of monotheism in human life and how a Muslim’s existence should revolve around a pure devotion to God.  The Ka‘bah symbolizes the unity of all true religion, the brotherhood of all the prophets, and the essential consistency of their message.

When Muslims pray facing toward this single central point, they are reminded of their common purpose and long-term goal.  Even when standing directly before the Ka‘bah in prayer, one is not to look at it but rather at the ground before him.  The spiritual focus is on God alone and never upon any created object.

We live in a world that demands logic and proof and is not content with only belief.  Someone might wonder how a rational, practical minded person could believe in life after death.  People tend to assume that anyone who believes in the Hereafter does so on the basis of blind faith.  But in fact, belief in the Hereafter is completely logical.  And it is the only way the injustices of this world can be reconciled with a just and all-powerful Creator.

We know that in addition to physical pleasures and comforts there are certain ideal conditions that human beings instinctively desire and strive to attain, such as love, respect, security and contentment.  Though many people are able to acquire a portion of these objectives here on earth, there remains one that is largely unobtainable – and that is justice.  Most people hold the conviction that life is not fair:  that they have often been misunderstood or not appreciated, that in some way they have been harmed, cheated or oppressed.  Daily newscasts disclose the killing, torture, displacement and starvation of countless innocent people by powerful tyrants and nations, lives ruined by the vicious or careless acts of others or by natural disasters, and the poor and helpless being subjected to theft and deception.  Seldom is even partial justice ever restored.  Yet, every human being desires justice.  Even if he does not seek it for others, he certainly wants justice for himself.

So why has the Creator instilled in man a longing for something he cannot experience in this world?  The answer is that this life is only one portion of his existence and that the logical conclusion which restores the equilibrium found in all creation is in the Hereafter.  It is there that every person will be fully and precisely compensated for his good and evil deeds.  This is the perfect and absolute justice which God has promised all people.

The present life is a trial in preparation for the next realm of existence.  The explanation given by the Qur’an about the necessity of life after death is what the moral consciousness of man demands.  If there was no life after death, the belief in God would be meaningless, or it would be a belief in some kind of indifferent and negligent deity who, after having created the human race, is no longer concerned with its welfare.

But certainly, God is just.  He will indeed punish the tyrants who have killed thousands and caused suffering to their families, corrupted institutions and societies, enslaved people and nations, robbed, deprived and plundered.  And what about those who patiently endured so much injustice and hardship, suffered to uphold truth, saved lives or sacrificed in order to assist many people?  What earthly compensations could possibly restore the balance for them?

This can only take place in an eternal life where every individual affected in the least by someone’s actions will testify for or against him, and where the innermost thoughts and intentions, known completely to God, will be judged precisely and perfectly.  Since man’s term of life in this world is limited and because numerous individuals are affected by one’s actions, adequate rewards and punishments are impossible in the present life.  The Qur’an states categorically that the Day of Resurrection must come and that God will then decree the fate of each soul according to its record of deeds.

Additionally, God has stated in the Qur’an that the present creation is in itself a clear proof that He is able to create and re-create as He wills, whatever He wills, however He wills and whenever He wills, for God originates and repeats creation with equal ease.  Consider these words revealed to His final Prophet:

“Say, ‘Travel through the land and observe how He began creation.  Then Allah will produce the final creation.'”[29:20]

“Did We fail in the first creation?  But they are in confusion over a new creation.”[50:15]

“Is not He who created the heavens and the earth able to create the likes of them?  Yes, and He is the Knowing Creator.”[36:81]

“Do they not see that Allah, who created the heavens and earth and did not fail in their creation, is able to give life to the dead?”[46:33]

“Does man not remember that We created him before, while he was nothing?”[19:67]

“And you have already known the first creation, so will you not remember?“[56:62]

“Have they not considered how Allah begins creation and then repeats it?  Indeed that, for Allah, is easy.”[29:19]

“And it is He who begins creation; then He repeats it, and that is easier for Him.”[30:27]

“As We began the first creation, We will repeat it.  [That is] a promise binding upon Us.  Indeed, We will do it.”[21:104]

In fact, the material of creation is already in existence, merely to be developed once again at His command.  Observable evidence of this ongoing process is now being presented regularly by astronomers and specialists in other fields of modern science.

There are many people who follow the teachings of a religion as best they can and others who believe in God in some way without practicing any formal religion.   Many have abandoned the thought that there could be any true religion because nearly all religions claim to be true.  And some allow that all religions are legitimate paths to God and are acceptable to Him.  So how is Islam different from other religions?

Islam has several unique features which can be confirmed through deeper study:

  Islam is the only religion whose sources have remained free of human alteration and interference.

  Its divinely revealed scripture is in harmony with established facts of science, clearly bearing the signature of the Creator of this universe.

1. Islam provides answers to the essential fundamental questions which occur to the mind of every intelligent person, those related to the purpose of creation and life, and concerning a further existence after death.
2. Islam is the only religion which insists upon worship of the Creator alone and completely rejects the worship of any aspect of creation.
3. Islam dispenses with all intermediaries between man and God and allows every individual to contact Him directly, thus eliminating religious hierarchies and other sources of exploitation which have characterized the history of religions throughout the ages. In Islam no cleric or establishment can come between a person and his Creator.
4. While monotheistic faiths share a fundamental belief in God, their understanding of Him differs greatly. Islam declares that God is unique and in no way similar to any of His creation; nor does He merge with it in any form. His attributes are those of complete and absolute perfection without the slightest deficiency or limitation.
5. Unlike other religions and ideologies which emphasize some aspects of human nature at the expense of others, Islam accommodates the physical, intellectual and spiritual aspects of man. Islamic beliefs and practices are natural and appeal to common sense. They present a balanced program of life that fulfills both physical and spiritual needs.
6. Islam prohibits blind following without knowledge and is based upon evidence and logic. The rational mind is the basis for religious accountability and responsibility. All aspects of Islamic belief are clear, without any obscurity or ambiguity. It contains no tenet that contradicts reason or observable reality, and it calls on people to study and contemplate as a means of strengthening faith.
7. Islam’s religious, moral, economic, political and social ethics are permanent and remain constant. They are governed by a set of unchanging principles which include such universal values as justice, freedom, equality, brotherhood and social responsibility. History provides an outstanding example in the model Islamic society established by Prophet Muhammad and his companions and maintained for decades by devoted Muslims, where truth and transparency, justice, and compassion were implemented as a vital expression of the religion.

Islam also declares that it is the religion of truth, for this is stated unambiguously in the Qur’an. However, the Creator does not force His preference on anyone. He wants people to accept right guidance by their own choice and free will because that is what makes them worthy of His approval and reward. The Qur’an states:

“There is no compulsion in [accepting] religion.  The truth has been made distinct from falsehood.”[2:256]

“Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so hasten to [all that is] good.  To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ.”[5:48]

Prophethood is not something acquired by a person who proves himself worthy, nor is it granted in recognition of piety.  Prophethood is an office to which God appoints a man in order to fill a particular need.  The Qur’an mentions four conditions under which prophets were sent to the world:

1. When no prophet had ever been sent to a people before and no divine message had reached them
2. When the message of an earlier prophet had been forgotten by the people or the teachings of former prophets had been altered with time
3. When a second prophet was needed to assist a first one
4. When a people had not yet received complete instruction from God

In each of these cases a prophet was appointed to convey divine revelation, updating previous messages and correcting deviations that man had introduced into the religion of God.

After God’s message was completed through revelation to Muhammad and its preservation guaranteed, there was no further need for messengers to convey revelation; only for teachers and reformers to remind people of what God had revealed.   From the time of Muhammad’s prophethood, conditions in the world have been conducive to the transmission of God’s message to all civilizations, making the appointment of additional prophets unnecessary.  This final message has undergone no amendment or alteration by man; not a single word has been added to it or deleted from it.

If God intended to send another prophet after Muhammad, He would have made that fact clear in the Qur’an or commanded His Messenger to declare that a prophet would follow him.  But the Qur’an clearly affirms that God has now completed His divine mission through Prophet Muhammad.   Therefore, the office of prophethood has been canceled, enabling the world to unite in allegiance to the final prophet and obedience to God.  For everyone who accepts Muhammad as the divinely appointed final messenger will seek instruction only within the message he conveyed.

A true Muslim is satisfied with himself and his place in the universe due to the knowledge that he is not merely a worthless particle within an accidental existence or an insignificant creature with no purpose or role to play in life.  He knows that he is a chosen servant of God, holding a position of honor, trust, favor and responsibility.  He is certain of his Lord’s perfection, all-encompassing knowledge and absolute wisdom, justice and mercy.  He knows that nothing is created without purpose and that God’s favors and blessings are infinite and beyond human perception.

Islam emphasizes the value of human life.  It also teaches that one should not despair of God’s mercy and recognize that His decree is always beneficial in some way, even when it might seem otherwise.  The endurance of pain, discomfort or hardship while accepting God’s decree is something that benefits a Muslim in the Hereafter and increases his reward.  Prophet Muhammad said, “No tiredness, exhaustion, worry, grief, distress or harm befalls a believer in this world, not even a thorn that pricks him, but that God expiates some of his sins thereby.”[Al-Bukhari and Muslim]

Suicide indicates impatience and a lack of trust in God.  It is thus prohibited to Muslims and considered among the major sins that is subject to the will of God on the Day of Resurrection; He may either forgive it or punish for it.

So-called mercy killings come under the same ruling.  Although painkillers may be prescribed for those who are terminally ill or badly injured, it is not allowed to use or be given medications that are known to cause death either sooner or later.  A basic principle of Islamic Shari‘ah is that harm cannot be removed by something else that is equally harmful, so it is not permitted to use medications that will cause greater harm than the disease itself, which is the taking of a human life without a legally just cause.

As for abortion, it is unlawful in Islam to terminate a pregnancy at any stage unless there is a justifiable reason, and then, only within very precise limits.  If the pregnancy is within the first forty days and aborting it serves a legitimate purpose or will prevent harm, then it is permissible to do so.  But fear of difficulty in raising children or maintaining and educating them or the couple’s belief that they already have enough children is not a permissible justification for abortion.

After four months it is not lawful to abort a pregnancy unless a group of trustworthy specialists decide that keeping the fetus in its mother’s womb will lead to serious medical consequences or threaten her life.  Even then, it may only be done after all means of eliminating the danger and keeping the fetus alive have been exhausted.  In this case the concession allowing abortion is made in order to avert the greater of two evils or serve the greater of two interests.