Author: Wajid

When replying to this question, we must first define what is meant by “equal” and identify the aspect which worries us in terms of gender equality.  Islam regards women as spiritual and intellectual equals of men.  For a Muslim the important issue is who can become closest to God and earn the greatest reward.  The Qur’an answers:

“Whoever does deeds of righteousness, whether male or female, while being a believer – those will enter Paradise, and not the least injustice will be done to them.“[4:124]

“For Muslim men and women, for believing men and women, for devout men and women, for truthful men and women, for patient men and women, for humble men and women, for charitable men and women, for fasting men and women, for chaste men and women, and for men and women who remember God often – for them has Allah prepared forgiveness and great reward.“[33:35]

There is no difference between men and women as far as their relationship to God is concerned.  Both are equal before God,  and they are both accountable before Him.  Women, like men, are commanded to worship God, and both are promised the same rewards and punishments according to their intention and conduct.

Economically, every man and woman is an independent legal entity. Both men and women have the right to own property, engage in business, and inherit from others.  Both have the equal right to receive an education and enter into gainful employment.  Seeking knowledge is an obligation upon every Muslim, and to prevent women from getting an education is contrary to the teachings of Islam.

However, one fact mentioned in the Qur’an and now recognized is that all things are created in pairs.  Had there been a similar function for all, the creation of two counterparts would not have been necessary.  To ignore inherent physical and psychological differences is surely unrealistic, but there is no reason to assume that one sex is superior to the other.  The creation of male and female means a natural division of function, meaning distinct roles for each, which are both complementary and collaborative.

Thus, absolute equality between men and women in all matters is neither possible nor reasonable.  But this does not mean bias in favor of men to the detriment of women.  While some rulings may be seen to favor men, many others favor women.  However, most Islamic rulings apply to men and women equally, and both are bound by their obligations towards one another.  The main distinction between the two sexes is in the physical realm, based on the equitable principle of fair division of labor.  Islam allots the more strenuous work to the man and makes him responsible for the maintenance of the family.  It allots the work of managing the home and the upbringing and training of children to the woman, work which has the greatest importance in the task of building a healthy and prosperous society.

It is also true that sound administration within any organization requires a unified policy under a just executive.  For this reason Islam expects the husband, as head of the household, to consult with his family and then have the final say in decisions concerning it.  This degree of authority in no way means that the Creator prefers men over women but is simply the logical way of apportioning responsibilities in a household.  Men and women are two equally important component parts of humanity, and the rights and responsibilities of both sexes in Islam are equitable and balanced in their totality.  Although their obligations might differ in certain areas of life in accordance with basic physical and psychological differences, each one is equally accountable for his or her particular responsibilities.

Terrorism is when innocent people are specifically targeted to instill fear in a population. It is categorically prohibited in Islam. The present era of our history has been blemished by indiscriminate violence in almost every society.  The loss of innocent life has become extremely commonplace. Unfortunately, due to the actions of some ignorant Muslims as well as biased reporting in the media, the religion of Islam has come to be associated with terrorism. However, the appropriate question to be asked is: “Do Islamic teachings promote terrorism?”

As a matter of fact, Islam and terrorism are precise opposites; the very name, Islam, denotes peace and submission. The fundamentals of Islam direct its followers to maintain and promote peace throughout the world. Islam is a faith of moderation; thus a righteous and God-fearing Muslim can neither be a fanatic nor an extremist. There is no connection whatsoever between Islam and the violence practiced by terrorist groups in different parts of the world. In no way does it condone hijackings, hostage taking, and the torture and killing of innocent people in order to achieve particular goals.

The Islamic basis for national and international relations is peace rather than war. Prominent Muslims, Islamic organizations, and Islamic scholars have repeatedly denounced terrorist attacks and terrorism in general.  Islam emphatically prohibits and disassociates itself from the violent acts that have been carried out by some of its members in the name of religion.

All religions and ideologies have some misguided followers, and it is surely unfair to judge any one of them by the behavior of such people. Accordingly, Islam should not be judged by the acts of misguided Muslims or even by the obvious corruption that permeates many Muslim countries.  For in fact, what Islam teaches is one thing and what these so-called Muslims practice is something else. The only way to know the truth about Islam is to study its teachings, for they are the standard by which the actions of Muslims can be assessed as being right or wrong.

Islam emphasizes the sanctity of life in general, and particularly, human life. And the Qur’an prohibits murder in clear terms:

“And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right.” [6:151]

“Whoever kills a soul unless for a soul[i.e., in legal retribution for murder] or for corruption [done] in the land[ i.e., that requiring the death penalty] – it is as if he had slain mankind entirely.  And whoever saves one – it is as if he had saved mankind entirely.” [5:32]

Such is the value of a single human life that God equates the unjust taking of one life with killing all of humanity. Only a proper and competent court can decide whether an individual has forfeited his right to life by commission of a major crime. Individual Muslims can never take decisions about who should be killed or punished. Conviction and punishment may not be implemented except by a qualified judge under lawful authority.

Terrorism involves the indiscriminate use of force to achieve certain objectives, and in reality it manifests itself in various forms. The head of state who orders the bombing of entire cities, the councils that kill millions of civilians by imposition of sanctions, and the wealthy nations that would rather destroy their surplus food than make it available to those afflicted by famine are rarely punished for crimes against humanity.

Although it is recognized that Islamic history was not always filled with virtue, one should justly compare the number of civilians killed by Muslims to the number killed by communists and the Western nations who ignited two world wars within half a century, deployed the atomic bomb against a civilian population, are currently supporting the brutal Israeli military occupation of Palestine against its civilians, and have brought about the destruction of Iraq while thoroughly terrorizing its citizens.

While Islam seeks to promote peace, it also directs its followers to oppose oppression.  Both these objectives may on occasion require the use of force. It is precisely for this reason that police use force against criminals and anti-social elements to maintain law and order in society. So Islam does allow taking up arms under particular circumstances. Any civilization that did not could never survive.  However, it prohibits the slightest injustice, even toward those who oppose the religion. The Qur’an orders:

“And do not let the hatred of a people prevent you from being just.  Be just; that is nearer to righteousness.” [5:8]

Enmity toward any people or nation should not provoke Muslims to commit aggression against them or disregard their rights. As for the spread of Islam, this is supposed to take place peacefully by disseminating the message through the written and spoken word.

“Jihad” is a term often misunderstood and associated with violent radical militants.  This Arabic word is frequently mistranslated as “holy war,” although there is no such thing in Islam.  Holy war is something undertaken to forcibly subject others to certain religious doctrines.  As we have seen, this is expressly forbidden in Islam.

The Arabic word “jihad” actually means a struggle or striving, and applies to any great effort on the personal as well as the social level.  It is striving to do good and remove injustice and evil from oneself and from society.  This exertion of effort can be spiritual, social, economic or political.  For example, one of the highest levels of jihad is to stand before a tyrant and speak a word of truth.  Restraining the self from wrongdoing is also a form of jihad.  It is a broad Islamic concept that includes opposing evil inclinations within the self, opposing injustice by peaceful means, the exertion of effort to improve the quality of life in society, as well as the striving by military forces on a battlefield in defense of the community or of peoples oppressed.  Jihad is not synonymous with war, as that is only one possible aspect of the term, and it certainly does not include terrorism.

Indeed, the concept of jihad is one of life, and it is vast, not limited only to armed conflict.  One finds in the Qur’an mention of “jihad by means of the Qur’an,”  meaning invitation to truth using the best arguments, presentation of evidence and clarification.  And there is jihad of the soul, which means striving to purify the soul, to increase its faith, incline it toward good and keep it away from evil.  Then there is jihad through wealth, which means spending it in various beneficial ways, including charities and welfare projects.  And there is jihad through the self, which comprises all good works done by a believer.

It includes the protection of societies from oppression, foreign domination and dictatorships that usurp rights and freedom, that abolish just and moral rule, that prevent people from hearing the truth or following it, and that practice religious persecution.  Jihad endeavors to teach belief in the one supreme God and worship of Him, to spread good values, virtue and morality through wise and proper methods.  Jihad means striving for social reform and the elimination of ignorance, superstition, poverty, disease and racial discrimination.  Among its main objectives is securing rights for weaker members of society against the impositions of the powerful and influential.

Armed jihad is not an option for Muslim individuals or groups.  It can only be declared by the Muslim head of state and religious leadership.  Moreover, it must never be fought for worldly gain, conquest or revenge.  Muslims may only engage in battle to protect peoples’ lives, properties and freedom.

Islam and War

Although jihad is a wider concept than war, it is also clear that Islam acknowledges armed struggle when there is no other option for the treatment of such problems as oppression and aggression and the defense of legitimate freedoms and rights.  Its purpose is not to convert people to the religion, nor is it to colonize or acquire land and wealth.  When Islam permits military engagement, it is as an integral part of a complete system of values inherent in the religion, behind which any equitable person can perceive reason and logic.

War becomes jihad only when it is waged for the acceptance of God and according to the laws of God.  Even self-defense will not be considered jihad if Muslims are striking back in revenge.  While Islam encourages oppressed people to strive for liberation and orders Muslims to help those who are oppressed, under no circumstance does it allow indiscriminate killing and terrorizing, destruction of homes, animals and crops, or the torture of prisoners.

Jihad has conditions of restraint that distinguish it from any other kind of warfare.  They can be summarized as follows:

•    Muslims may not begin hostilities.  They must strive for peace as much as possible.
•    All treaties and agreements must be observed as long as the enemy continues to observe them.
•    Muslims must fight only those who fight against them; non-combatants are not to be harmed.
•    Weapons of mass destruction must never be used, and collective punishment is strictly prohibited.
•    Hostilities should be ended as soon as the other party is inclined to peace

Throughout their history Muslims have entered battles and armed conflicts under these terms.  If the situation is different today, it is only because these Islamic principles are not being observed.

When all peaceful means such as dialogue, negotiations, and agreements have failed and an Islamic government chooses the option of war, it must be confined to the divinely ordained system that is precise, just, teaches proper ethics in the situation of war, and provides an opportunity for peace.  The conditions that indicate the kind of warfare lawful to Muslims as a form of jihad show clearly that Islam does not condone aggression against anyone.

Background: Some think that in Islam there is no freedom of religion allowed. For example, residents of a Muslim country or under Islamic law are not allowed to practice their own faith.

The Quran states, in no uncertain terms, that there is no compulsion in religion:

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God has grasped the most sure hand-hold, that never breaks. And God is Hearing, Knowing. [2:256]

Each to their own way:

“Nor will I serve what you serve,
Nor will you serve what I serve,
To you is your system, and to me is my system.”
[109:4-6]

This is a reminder, so let he who wishes take a path to his Lord. [73:19]

The Quran states that God could have made all those on earth believe, thus asks who is man to enforce such a thing if God did not:

And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers? [10:99]

Again, reminding us not to compel but simply warn by means of The Quran, with wisdom and kind words:

We know best what they say, and you are not one to compel them; therefore remind by means of The Quran who fears My warning. [50:45]

You shall invite to the path of your Lord with wisdom and kind words, and debate with them in the best possible manner. Your Lord knows best who has strayed from His path, and He knows best who are the guided ones. [16:125]

Interestingly, all examples in The Quran of persecution due to faith are as a threat from non-believers and tyrants against believers [e.g. 11:91, 19:46, 36:18, 26:116, 7:123-124]. Thus it could be argued a trait of an ignorant society is no freedom of religion.

And lastly, a proof beyond doubt, is that The Quran itself states anyone compelled or forced to believe or admit to something under duress is invalid with God:

Whoever rejects God after having believed; except for one who is forced while his heart is still content with belief; and has opened his chest to rejection, then they will have a wrath from God and they will have a great retribution. [16:106]

Thus, no enforcement of faith can take place in a society governed by the laws of The Quran.

Please also read chapter 9 in which the believers of the time were living side by side with polytheists (i.e. those who associate partners with God). Also the numerous examples of the presence of Jews and Christians with the muslims of the time.

Background: Some think that a person must be a Muslim to enter paradise/heaven, and if not, they will go to Hell once they die.

The Quran repeatedly states the criteria for success as monotheism, recognition of accountability and being righteous:

Surely those who believe, and those who are Jews, and the Nazarenes*, and the Sabians, whoever believes in God and the Last day and does good, they shall have their reward from their Lord, and there is no fear upon them, nor shall they grieve. [2:62]

Those who believe, and those who are Jewish, and the Sabiens, and the Nazarenes*; whoever of them believes in God and the Last Day and does good works, then they will have nothing to fear nor will they grieve. [5:69]
*commonly translated as “Christians” but more likely refers to the followers of Jesus of Nazareth, hence Nazarenes.

The Quran also states that there are some of “the people of the book” (i.e. followers of previous revelations) that are righteous and will be rewarded:

And if the followers of the Book had believed and guarded (against evil) We would certainly have covered their sins and We would certainly have made them enter gardens of bliss.
And if they had observed the taurat* and the injeel* and that which was revealed to them from their Lord, they would have enjoyed happiness from above and beneath them, there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do.
[5:65-66]
*commonly translated as Torah and Gospels respectively.

They are not all alike; of the followers of the Book there is an upright party; they recite God’s communications in the night and they adore (Him).
They believe in God and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in good deeds. These are of the righteous.
And whatever good they do, they shall not be denied it, and God knows those who are forethoughtful.
[3:113-115]

And from among the people of Moses are a community who guide with the truth and with it they do justice.
[7:159]

Background: Some think that a person must be a Muslim to enter paradise/heaven, and if not, they will go to Hell once they die.

The Quran repeatedly states the criteria for success as monotheism, recognition of accountability and being righteous:

Surely those who believe, and those who are Jews, and the Nazarenes*, and the Sabians, whoever believes in God and the Last day and does good, they shall have their reward from their Lord, and there is no fear upon them, nor shall they grieve. [2:62]

Those who believe, and those who are Jewish, and the Sabiens, and the Nazarenes*; whoever of them believes in God and the Last Day and does good works, then they will have nothing to fear nor will they grieve. [5:69]
*commonly translated as “Christians” but more likely refers to the followers of Jesus of Nazareth, hence Nazarenes.

The Quran also states that there are some of “the people of the book” (i.e. followers of previous revelations) that are righteous and will be rewarded:

And if the followers of the Book had believed and guarded (against evil) We would certainly have covered their sins and We would certainly have made them enter gardens of bliss.
And if they had observed the taurat* and the injeel* and that which was revealed to them from their Lord, they would have enjoyed happiness from above and beneath them, there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do.
[5:65-66]
*commonly translated as Torah and Gospels respectively.

They are not all alike; of the followers of the Book there is an upright party; they recite God’s communications in the night and they adore (Him).
They believe in God and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in good deeds. These are of the righteous.
And whatever good they do, they shall not be denied it, and God knows those who are forethoughtful.
[3:113-115]

And from among the people of Moses are a community who guide with the truth and with it they do justice.
[7:159]

Background: Some think that ‘stoning to death’ is a punishment laid out in The Quran or promoted by Islam for acts such as adultery.

The Quran never sanctions stoning to death as a punishment for anyone. In fact, the only times it is mentioned in The Quran is as a threat to believers from non-believers:

11:91, 18:20, 19:46, 36:18, 44:20, 26:116

Also, the misconception of ‘stoning to death’ as punishment for adultery is disproved by The Quran as the punishment for proven adultery are lashes [24:2]. Furthermore, this punishment is halved for formerly slave woman due to their past circumstance [4:25]. Since half ‘stoning to death’ is not possible, this indicates ‘stoning to death’ for adultery is not permitted.

Interestingly, in many popular translations of The Quran, for verse 24:3 they state an adulterer can only marry another adulterer, but if stoning to death for adultery was a punishment, this translation would be unecessary and illogical.

Stoning to death as a punishment for adultery is from traditional narrations (called “hadith”) attributed to the prophet Muhammad, as recorded by later generations.

READ – click to look up verse references

Background: Some think that once you are a “Muslim” if you decide to change your beliefs you are considered an apostate, an act punishable by death!

The Quran clearly states there are those who believe then disbelieve, then believe again, then disbelieve again. This proves death for apostasy simply did not exist, because if it did, it would be impossible to believe again after unbelief, as they would have been put to death after the first unbelief:

Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, God will not forgive them nor guide them in the (right) path. [4:137]

This is further proven by the following verse:

How can God guide a people who have rejected after believing, and they witnessed that the messenger is true, and the clarity had come to them? God does not guide the wicked people. [3:86]

The Quran states, in no uncertain terms, that there is no compulsion in religion:

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God has grasped the most sure hand-hold, that never breaks. And God is Hearing, Knowing. [2:256]

The Quran states that God could have made all those on earth believe, thus asks who is man to enforce such a thing if God did not:

And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers? [10:99]

The Quran states there were those who believed part of the time, then disbelieved part of the time in order to confuse and sow discord amongst the believers of the time. If death for apostasy existed, no sane minded person would attempt to do this as they would be killed the very first time they tried it:

A section of the People of the Book say: “Believe in the morning what is revealed to the believers, but reject it at the end of the day; perchance they may (themselves) Turn back. [3:72]

Please also see the clear example set out in 4:88-91, in which the believers are told to offer peace with those who became hypocrites/apostates (i.e. were Muslim in name only but did not follow through with action during hostilities/fighting in this case) if they also offer peace.

To conclude, it is clear that ‘death for apostasy’ does not exist in The Quran. People are free to believe and live their lives accordingly or not. If a community or system or any structure deprives its members of this basic freedom, it will produce hypocrites and suppressed people who have no strength of belief or goals to work for and will likely result in a weak system or community. Freedom of belief is the air that healthy and just communities breathe.

READ – click to look up verse references