Understanding Islam

Islam requires belief in the Oneness of God. The belief that God was not born, nor has a family or children is part of this belief. It continues the monotheistic tradition of other Abrahamic faiths and also reinforces the message sent to the Prophets. These prophets include

• Adam (Adam), Idris (Enoch), Nuh (Noah), Hud, Saleh, Lut (Lot), Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac), Yaqub (Jacob), Yusuf (Joseph), Shu’ayb (Jethro), Ayyub (Job), Musa (Moses), Harun (Aaron), Dawud (David), Sulayman (Solomon), Yunus (Jonah), Ilyas (Elijah), Al-Yasa (Elisha), Dhu-l-Kifl, Zakariya (Zechariah), Yahya(John), ‘Isa (Jesus)

Muhammad, son of Abdullah, was born in Arabia in 570 and lost his father before his birth and his mother when he was six.
He was from a noble family and reknowned for his trustworthiness (called “al-Amin” or trustworthy) even by his later enemies.
He married Khadijah, an older widow, at 25 years of age. (ca. 595)
He received the first revelation at the age of 40.
After 10 years in Makkah, where the growing faith was soon persecuted, he emigrated with his followers to Madinah in 622. This is known as the Hijrah and marks the beginning of the Muslim lunar calendar. (The crucial change)
During the remaining 13 years of his life, he laid the foundation for the city-state at the heart of the growing Muslim sphere of influence.

Islam spread within decades to the three continents of Asia, Africa and Europe.

The developing civilisation absorbed and adapted the heritage of ancient people like Egypt, Persia and Greece and excelled in art, architecture, astronomy, geography, history, linguistics, literature, medicine, mathematics and physics, laying the foundation for European enlightenment.

At the same time, the Islamic sciences of Qur’anic studies (Tafsir), Hadith classification, and Islamic jurisprudence (Fiqh) matured. This led to a wealth of religious literature, which formed the foundation for subsequent development.

Islamic law (Shari`a) is a more expansive law concept than in the West. It is one of the fundaments of Islamic practice. 

• It is not codified in a single code
• It allows for re-interpretation

Sources of laws

Islamic law is based on 4 sources:

1. The Quran
2. Accounts of what the Prophet said and did
3. Human reasoning by analogy
4. The consensus of legal scholars

It covers many aspects of life, including personal matters, status, contracts, crime, basic behaviour, rituals and government.

It includes five categories of action concerning behaviour and conduct (required, recommended, neutral, disliked, and prohibited.

Islam governs personal and public life through a concept of permitted and forbidden actions, further divided into a complex system of individual and social rights and duties.
The lawful and unlawful actions are graded into the obligatory, recommended, value-neutral, disliked, and prohibited.

Halal Food

• Carrion, blood and pork are amongst the forbidden food items.
• Meat must be slaughtered in the name of Allah and all blood must be drained
• Only non-carnivorous animals are permitted for consumption
• All sea animals are permitted
• Alcohol and intoxicating drugs are prohibited completely
• Food prepared by the People of the Book (Jews/Christians) is permitted; food dedicated to other gods is prohibited

Behaviour

Prohibited actions include

• Murder
• Theft
• Usury
• Gambling
• Intimate relationships outside of marriage

Islam did not and cannot impose itself by the sword or violence.

“There must be no coercion in matters of faith” (Qur’an 2: 256)  

Muslims have to respect Jews and Christians, referred to as “The People of the Book,” who Muslims see as worshipping the same God.

“The [Muslim] believers, the Jews, the Christians, and the Sabians- all those who believe in God and the Last Day and do good- will have their rewards with their Lord. No fear for them, nor will they grieve.” (Qur’an 2:62)

“[Believers], argue only in the best way with the People of the Book, except with those of them who act unjustly. Say, ‘We believe in what was revealed to us and in what was revealed to you; our God and your God are one [and the same]; we are devoted to Him.’” (Qur’an 29:46)

In one of his last public sermons, Muhammad said 

“God tells all human beings, “O people! We have formed you into nations and tribes so that you may know one another” (49: 13). Do not conquer, convert, subjugate, revile or slaughter but to reach out toward others with intelligence and understanding.”

For example, the region known as the Levant (present-day Syria, Lebanon and surrounding areas) remained mainly Christian for almost 200 Yrs after it came under Muslim rule. No one was forced to convert to Islam, and all faiths’ right to worship was respected and protected. Likewise, the Sites of worship, holy places and shrines of all religions were and should continue to be protected.

From the perspective of doctrine, Islam acknowledges Adam, Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, David, Solomon, Zacharia, Jesus, John the Baptist, and others as the “prophets of God”.

Islam holds a special place for Jesus and Mary (e.g., Qur’an 3:45,46; 4:156-158; 19:1-98) and accepts that Mary’s conception of Jesus is from God’s soul. However, it rejects the divinity of Jesus and the concept of the Trinity, which directly contradicts the Islamic view of the singular nature of God, i.e. never born, ever living, and with no children. Islam also does not accept that Jesus was killed (e.g., 4:155-159; 5:17-19)  

Charity

On top of the Zakat, Muslims are expected to help orphans, the poor, the ill, the lost, the homeless, the elderly and other needy groups. Numerous times in the Quran (16 times in Chapters 2-5 alone), it is mentioned that giving and helping those in need is a priority.

As a result, in the UK, the Charity Commission has repeatedly reported that Muslims are the most generous religious group in the country. Every year over £100m is often donated to charities across the UK during the month of Ramadan alone.

Freedom, Integrity, Equality, Justice

“An hour of justice by a ruler is better than sixty days of hard work” (Hadith)

There are countless commands for maintaining justice in the Quran (e.g., 2:282; 6:152) and also there is the requirement to always conduct ourselves in the right way

“O people, We’ve created you from a male and a female and have made 

 you nations and tribes that you may know and interact with each other.

 The noblest of you in the sight of God is the best in conduct” (49:13).

“But [even in battle] when you [believers] are offered a greeting, respond with a better one, or at least return it: God keeps account of everything” (4: 86).

Further examples and sayings of the Prophet Muhammad support the idea of just behaviour and conduct. 

–No Arab is privileged over non-Arabs but by their conduct (Hadith)

–All people are equal, like the teeth of a comb (Hadith)

–“You are not considered faithful in the sight of God unless you like for 

 your brother (read, others) what you like for yourself” (Hadith)

Like the Torah, the Quran does permit retaliation for injustice in equal measure, i.e. “eye for an eye, tooth for a tooth.”.

But, like the Gospels, it says, 

“it is meritorious to forgo revenge in a spirit of charity (5:45)

Islam is not addicted to war, and jihad is NOT one of its “pillars”. The word Jihad in Arabic does not mean “holy war”. Instead, it means “to struggle” or “to strive”.  

It is the difficult effort needed to put God’s will into practice at every level in our lives. The “greater jihad” in the Quran is that of the soul, tongue, pen, faith, morality, etc. The “smaller jihad” is that of arms and warfare.

Many directives in the authentic statements of Muhammad (Hadiths) corroborate this view:

As they returned home after a battle, he told his companions, “We are returning from the lesser jihad [the battle] to the greater jihad, at home.” 

Jihad is of three levels in decreasing importance

1. Personal: That of the soul and controlling our desires
2. Verbal: Raising one’s voice in the name of Allah on behalf of justice. “The most excellent jihad is the speaking of truth in the face of a tyrant.” (Hadith)
3. Physical: Combat waged in defence against oppression and transgression.  

This is profoundly misunderstood in today’s world by Muslims and non-Muslims alike.

Warfare is always evil, but sometimes you have to fight to avoid persecution, e.g., the one Makkah inflicted on early Muslims (2: 191; 2: 217), or to preserve decent values and prevent injustice (4: 75; 22: 40)

Muslims cannot begin hostilities. 

“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors.”

(Qur’an 2: 190).

So for Muslims, war must always be one of defence.

Hostilities must be brought to an end as quickly as possible and must cease the minute the enemy wants peace (Qur’an 2:192-3; 41:34)

‘Martyrdom’

Those killed during fighting or while doing civic duties (martyrs) are promised a place in heaven (several passages, e.g., 2:154; 3:169-172); however, suicide is not allowed, and consequently, so is the phenomenon of suicide attacks; it is forbidden and condemned (e.g., Qur’an 6:151, 17:33, 25:68) 

One famous hadith on conducting warfare states, ‘Do not attack a temple, a church, a synagogue. Do not bring a tree or a plant down. Do not harm a horse or a camel.’

Much of the Quran is revealed in the context of an all-out war imposed on early Muslims by the powerful city of Makkah. Many passages deal with the conduct of armed struggle. 

Readers of the Qur’an will find statements such as “slay [enemies] wherever you find them!” (e.g., 4: 89), but in every case, it is followed by something like “if they let you be, and do not make war on you, and offer you peace. God does not allow you to harm them.” (Qur’an 2:90; 4: 90; 5: 2; 8: 61; 22: 39).

Good and evil cannot be equal. Repel evil with what is better, and your enemy will become as close as an old and valued friend. 

(Qur’an 41:34)

God also does not allow the harming of civilians and requests the protection of women, children and the elderly during war. 

(Qur’an 4:96; 9: 91; 48: 16,17) 

“…if anyone kills a person- unless in retribution for murder or spreading corruption in the land- it is as if he kills all mankind, while if any saves a life, it is as if he saves the lives of all mankind…” 

(Qur’an 5:32)

“You shall feed and protect prisoners of war, and you shall not expect a 

 reward” (Qur’an 4: 25,36; 5:24)  

Thus, the only permissible war in the Quran is self-defence; you cannot kill the unarmed (civilian), and you must protect prisoners of war to the same standards as you treat your own people.