Alhassanain(p) Network for Heritage and Islamic Thought

Discovering Islam

Sayed Moustafa Al-Qazwini

This book is dedicated to the master of all women from the beginning of creation to the end, Lady Fatima al-Zahra (peace be upon her), beloved daughter of the Prophet Muhammad ibn Abdullah (pbuh&hf ), as we await her intercession on the final day.

Islamic Educational Center of Orange County

3194-B Airport Loop Drive

Costa Mesa, California 92626 U.S.A.

Telephone: (714) 432-0060

Fax: (714) 432-0070

E-mail: info@iecoc.org

First U.S. Edition 2001

Copyright © 2001 by Moustafa Al-Qazwini

All rights reserved, including the right of reproduction in whole or in part in any form, without the prior written permission of the author.

The Library of Congress Cataloging-in-Publication Data

Al-Qazwini, Moustafa

Discovering Islam/Moustafa Al-Qazwini

p. cm.

ISBN: 0-9711538-0-9

Table of Contents

PREFACE 6

AUTHOR’S NOTE 7

INTRODUCTION 9

WHAT IS ISLAM? 9

WHO ARE THE MUSLIMS? 9

HOW DOES ONE BECOME A MUSLIM? 9

PILLARS OF ISLAM: ISLAMIC BELIEFS 11

I: Monotheism of Allah (Tawhid) 11

DESCRIBING GOD.11

THE 99 NAMES OF ALLAH.13

VIEWPOINTS OF ISLAM AND CHRISTIANITY REGARDING GOD 17

II: DIVINE JUSTICE (‘ADIL) 18

COMPULSIONIST (JABIR) OR FREE WILL (TAFWID) 18

III: PROPHETHOOD (NUBUWWA) 19

WHY DID GOD SEND DIFFERENT PROPHETS AND DIFFERENT RELIGIONS? 20

THE LIFE OF PROPHET MUHAMMAD.21

IV: SUCCESSION TO THE PROPHET MUHAMMAD (IMAMA) 24

THE FAMILY OF THE PROPHET (AHLUL-BAYT) 28

V: THE DAY OF JUDGMENT AND THE RESURRECTION (QIYAMA) 30

DEATH AND LIFE AFTER DEATH.30

REPENTANCE AND FORGIVENESS.31

ISLAMIC PRACTICES 33

I: PRAYERS (SALAAT) 33

THE NECESSITY OF CONNECTION WITH THE ABSOLUTE.33

WHEN A SOCIETY CEASES TO PRAY.34

DETAILS OF THE FIVE PRESCRIBED PRAYERS.34

II: FASTING (SAWM) 38

III-IV: ALMSGIVING (ZAKAAT AND KHUMS) 39

SPECIFICS OF THE ZAKAT AND KHUMS.40

V: PILGRIMAGE TO THECITY OF MAKKAH (HAJJ) 41

SIGNIFICANCE OF THE HAJJ 41

THE RITES OF HAJJ 42

VI: STRIVING (JIHAD) 43

VII-VIII: ENJOINING GOOD AND FORBIDDING EVIL (AMR BIL-MA’ROUF -NAHIY AN AL-MUNKAR) 44

IX: SUPPORTING THOSE WHO WALK IN THE PATH OF God (TAWALLI LI AWLIYAA’ ALLAH) 45

X: TURNING AWAY FROM THE ENEMIES OF GOD (TABAARI MIN A’DAA ALLAH) 46

RELIGIOUS TEXTS 47

THE QURAN 47

SCIENCE AND THE QURAN 47

THE QUALITIES OF THE QURAN 48

SUPPLICATIONS TO GOD (DUA) 48

DUA KUMAYL* 49

OTHER ISLAMIC ISSUES 50

LEADERSHIP OF THE MUSLIMS AFTER THE PROPHET MUHAMMAD 50

SOCIAL LIFE IN ISLAM 50

MARRIAGE AND FAMILY LIFE 51

WOMEN IN ISLAM 52

HUMAN RIGHTS IN ISLAM 53

ISLAMIC LAW AND PUNISHMENT 55

MOSQUE (MASJID) 55

EPILOGUE 57

GLOSSARY 58

Notes 60

PREFACE

As of June, 1999, I will have lived in The United States for five years. During this time, I have met many intellectual individuals who have inspired me to introduce the beautiful religion of Islam to the public through speeches, writings, and articles. I also have had the honor of spending almost three years with our future generation, the Muslim youth, in Southern California and other parts of the United States. The more time I spent discussing and debating aspects of Islam with the youths, the more I was convinced of the necessity to put the basic ideas of Islam on paper and introduce Islam to the ever-increasing number of people who seek to discover God’s final revelation to humankind. Through my work as a scholar and as a preacher of Islam in the West, I realized that the Islamic centers and institutions have been inadequate and inefficient in the field ofdawah (the invitation to Islam). Although many valuable works have been generated in this area, Islamic literature is still too sparse and insufficient in addressing the simplicity of Islam - the belief in one God to non-Muslims. Therefore, I decided to contribute, according to my ability, to do my share in spreading the word of God, a duty incumbent upon all Muslims. I hope God will accept my humble effort.

I would like to thank Sister Amina Inloes for her help with editing this work.

May God continuously guide me and all the sincere brothers and sisters to His righteousness and piety.

Sayed Moustafa Al-Qazwini

Orange County, California

May 6, 1999

AUTHOR’S NOTE

When the first edition of this book was published in August of 1999, I received many words of encouragement and inspiration from kind friends within the community. In recent years, the need for approachable Islamic publications has been recognized in order to clarify the misconceptions surrounding Islam. Remarkably, within two years, three thousand copies of the first edition of this book have been distributed. Thus, the thought of reissuing the book surfaced. Yet, as a man begins to age, his approach to ideas and conceptions evolve. I felt the book warranted a review and revision. With God’s grace, this text reflects that intention.

The writing and publishing of this book would not have been achieved without God, the Almighty and with the assistance of many dedicated people within our community. Special thanks go to Sister Fatma Saleh for her tremendous work in assisting with the second edition. A deep appreciation and prayer goes to the Sajjad Foundation and its Trustees for making this book available to readers. May God bless the aforementioned names and all of the faithful people who spread the light of Islam.

Sayed Moustafa Al-Qazwini

Orange County, California

July 13, 2001

It is customary in Islam that when the name of Allah, the Prophet Muhammad, prophets, or imams (descendants and successors of the Prophet Muhammad) is enunciated, the following phrases are mentioned:

Allah -“Glorified and Exalted”(Sabhanna wa-tallah). Written abbreviation -SWT.

Prophet Muhammad -“Peace be upon him and his family.” Written abbreviation -  pbuh&hf.

After the names of prophets, imams from the family of Prophet Muhammad and his daughter:

“Peace be upon him/her.” Written abbreviation -pbuh.

With great respect, admiration, recognition, and praise, I have omitted the mentioned phrases for the sake of continuity.

INTRODUCTION

WHAT IS ISLAM?

Islam [1]means “submitting or surrendering one’s will to the will of Allah.”[2]Humankinds’ innate disposition naturally submits to the reverence of God; this natural feeling was born with him or her on the day of creation. In reality, the entire universe, through its ordered workings, all submit to the will of God. Modern science calls these phenomena “the laws of nature,” but these laws of nature, from an Islamic perspective, are not just any laws of nature but the laws of God for nature. Human beings depend on, and are in need of God’s sustenance and guidance throughout their entire lives; thus, man must yield his self-will and desires to the will of the Creator.

Submission to God does not entail self-humiliation or a denial of human intellect; rather, it means trusting the knowledge, wisdom, and fairness of the Creator. In some form of an act or instance, people involuntary trust and depend on the safety of their lives to others. Hence, the decision to trust a person with more knowledge is logical; therefore, trusting the wisdom of God would not constitute abandoning one’s intellect, but rather, it would constitute following one’s natural inclination.

Islam has other meanings; one of which is “to have peace.” God says in the Quran,[3]“He is Allah, there is no Allah but Him - the King, the Holy One, and the Peace” (59:23).Moreover ,the Quran states “And Allah invites to the abode of peace” (10:25).

By its connotations of peace and safety, Islam indicates that the religion is free from any deficiencies or defects. As a religion, Islam is consideredperfect because it was ordained by God and not invented or marked by humankind.“This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion” (5:3).

Commanded by God, Prophet Abraham was the first person to use the wordsIslam andMuslim .[4]“It [Islamic monotheism] is the religion of your father Abraham. He [God] has named you Muslims both before and in this [Quran]” (22:78). “Abraham was neither a Jew, nor a Christian, but he was a true Muslim [submissive to God] and was not one of the polytheists” (3:67). Not only did Prophet Abraham call his religion Islam, but the prophets after Abraham also called their religion Islam. Prophet Joseph, in the chapter entitled“Joseph” of the Quran states:

My Lord! You have given me authority and taught me the interpretation of things. O Creator of the heavens and earth! You are my guardian in this world and in the Hereafter. Cause me to die as a Muslim, submitting to Your will, and join me with the righteous (12:101).

Thus, God declares in the Quran, “Truly the religion before Allah is Islam” (3:19).

WHO ARE THE MUSLIMS?

Muslims are the followers of the religion of Islam (those people who submit to the will of God as explained in the Quran and the traditions[5]of Prophet Muhammad, the Messenger of Islam). Today, the Muslim population is about 1.2 billion, and it is spread over a vast range of races, nationalities, and cultures. Approximately 18% of the Muslims live in the Arab world, but the majority live in Asia and Africa. The largest Muslim population is in Indonesia, and a significant number of Muslim minorities exist in Russia, China, and Europe, North America and South America. The Muslim population in the United States is estimated to be around six million.

HOW DOES ONE BECOME A MUSLIM?

The basic requirement to become a Muslim is to declare, “Ashhadu an laa ilaaha illa Allah, wa ashhadu anna Muhammadan rasul Allah .” In English this means “I testify that there is no God, but Allah, and that Muhammad is the Messenger of God.” Anyone who proclaims this phrase joins the ranks of the Muslim nation (ummah ). The statement marks the beginning of one’s physical and spiritual journey in practicing the aspects of Islam. A Muslim strives to become one who the Quran terms as thefaithful (mumin ). Although this journey in becoming faithful may be long, its rewards are numerous for those who embark on it with sincere will and intention.

Practicing Islam requires learning Islamic ideas, teachings, and practices, then adhering to them. Moreover, Islamic practice requires some sacrifice. However, the necessity of sacrifice should not be a deterrent. Prophet Muhammad states,“Whenever someone gives up something for the sake of God, God will replace it with something better.”

Sincerity of belief also develops over time. When Prophet Muhammad began spreading the message of Islam, some people came to him and informed him that they were believers in Islam. In reply, God revealed the following verse, “Say [Muhammad]: ‘You believe not,’ but say, ‘We have submitted to Islam,’ for faith has not yet entered your hearts” (49:14).

The successor to the Prophet Muhammad, Imam Ali ibn Abi Talib[6], has described the dynamic process of following Islam:

I am defining Islam as no one has defined it before me: Islam is submission, submission is conviction, conviction is affirmation, affirmation is acknowledgement, acknowledgement is performance of obligations, and the performance

of obligations is good deeds. [7]

PILLARS OF ISLAM: ISLAMIC BELIEFS

I: Monotheism of Allah (Tawhid)

Monotheism is the essence of Islam. It is the affirmation of believing that there is no other divinity other than Allah. For the most part, the spirit of the Quran revolves around the theme of pure monotheism. Thus, God is the center of a Muslim’s belief. Whereas certain religions focus on individuals, for example, Christianity’s focus on Jesus Christ, Islam focuses solely on God. Islam is based on the Absolute (God), not His manifestations. The Quran itself speaks of the oneness of God:

Allah has borne witness that there is no Allah but Him, and the angels, and those with knowledge also witness this. He is always standing firm on justice. There is no Allah but Him, the Mighty, the Wise (3:18).

The oneness of God is not only a philosophical argument, but also an affirmation in which all human beings once declared the oneness of God before their souls entered the body:

[Remember] when your Lord brought forth the children of Adam from their loins and made them testify over themselves, saying, “Am I not your Lord?” They said, “Yes! We testify,” lest you should say on the Day of Resurrection, “Verily, we were unaware of this”(7:172).

At that time, every person to be created proclaimed God’s majesty, sovereignty, power, transcendence, and absolute oneness. Such was the covenant God made with all people at the time of their creation, whether people presently claim to believe in God or not. Similarly, all people today, regardless of origin, are naturally inclined toward the idea that God is one and without a partner. The Quran informs the Prophet Muhammad of the following:

Set your face to the true religion [Islamic monotheism], the natural inclination [fitra] with which Allah has created mankind. [Let there be] no change in what Allah has made; that is the straight religion, but most people do not understand(30:30).

DESCRIBING GOD

One of the shortest chapters in the Quran,“The Oneness of Allah , ” [8]summarizes the nature of God in five verses:

In the name of Allah, the Infinitely Compassionate, the Most Merciful: Say, ‘He is Allah, the One Allah, the Eternal Originator, He does not bear children, nor was He born and He is beyond compare.’

The most fundamental Islamic teachings about God are contained in the previous verses; there is only one God, He is eternal, unique, and has no kinship, creator, or resemblance to any human being. Prophets have stated some of the divine attributes of God. Prophet Abraham said,“My Lord is He who gives life and causes death” (2:258). When confronting Pharaoh, Moses said,“Our Lord is He Who gave each thing its form and nature then guided it aright” (20:50). The two verses describe God in His relation to human beings; however, God’s being extends far beyond His relation to humankind. Imam Ali described God in the following manner:

He who assigns to Him different conditions does not believe in His oneness, nor does he who likens Him grasp His reality. He who illustrates Him does not signify Him; he who points at Him and imagines Him does not mean Him. Everything that is known through itself has been created, and everything that exists by virtue of other things is the effect of a cause. He works but, not with the help of instruments; He fixes measures, but not with the activities of thinking; He is rich, but not by acquisition. Time does not keep company with Him, and implements do not help Him. His being precedes time, His existence precedes non-existence, and His eternity precedes beginning. By His creating the senses, it is known that He has no senses. By the contraries in various matters, it is known that He has no contrary, and by the similarity between things it is known that there is nothing similar to Him. He has made light the contrary of darkness, brightness that of gloom, dryness that of moisture, and heat that of cold. He produces affection among inimical things…He is not confined by limits nor counted by numbers. Material parts can surround things of their own kind, and organs can point out things similar to themselves…Through them, the Creator manifests Himself to the intelligence, and through them He is guarded from the sight of the eyes…He has not begotten anyone lest He be regarded as having been born. He has not been begotten; otherwise, He would be contained within limits. He is too high to have sons…Understanding cannot think of Him so as to give Him shape... [9]

God expresses His own eternity and perpetuity in the Quran when He states that,“Every thing on earth shall perish, but the face of Allah will remain, full of majesty and honor” (55:26-27).

THE 99 NAMES OF ALLAH

And to Allah belong the most beautiful names, so call on Him by them (7:180). Islamic tradition states that God has many different names representing different aspects of His being; ninety-nine are known commonly among Muslims.

The Beneficent

Ar-Rahman

The Merciful

Ar-Rahim

The Sovereign

Al-Malik

The Holy

Al-Quddus

The Peace

As-Salaam

The Protector         

Al-Muhaymin

The Mighty

Al-‘Aziz

The Compeller

Al-Jabbar

The Majestic

Al-Mutakabbir

The Creator

Al-Khaliq

The Evolver

Al-Baari’

The Fashioner

Al-Musawwir

The Forgiver

Al-Ghaffar

The Subduer

 Al-Qahhar

The Bestower

Al-Wahhab

The Provider

Ar-Razzaq

The Opener

Al-Fattah

The Knowing

Al-Alim

The Constrictor

Al-Qaabid

The Expander

Al-Baasit

The Abaser

Al-Khaafid

The Wise

Al-Hakim

The Glorious

Al-Majid

The Exalter

Ar-Raafi’

The Honorer

Al-Mu’izz

The Dishonorer

Al-Mudhill

The Hearing

As-Sami

The Seeing

Al-Basir

The Judge

Al-Hakam

The Able

Al-Qadir

The Great

Al-‘Azim

The All-Forgiving

Al-Ghafur

The Appreciative

Ash-Shakur

The High

Al-Aliy

The Immense

Al-Kabir

The Preserver

Al-Hafiz

The Maintainer

Al-Muqit

The Reckoner

Al-Hasib

The Majestic

Al-Jalil

The Generous

Al-Karim

The Watchful

Ar-Raqib

The Responsive

Al-Mujib

The Loving

Al-Wadud

The Strong

Aqawi

The Firm

Al-Matin

The Truth

Al-Haqq

The Trustee

Al-Wakil

The Guardian

Al-Wali      

The Praiseworthy

Al-Hamid

The Enumerator

Al-Muhsi

The Originator

Al-Mubdi

The Restorer

Al-Mu’id

The Giver of Life

Al-Muhyi

The Living

Al-Hayy

The Finder

Al-Waajid

The Noble

Al-Maajid

The Unique

Al-Waahid

The One

Al-Ahad

The Eternal

As-Samad

The Guide

Al-Haadi

The Powerful

Al-Muqtadir

The Expediter

Al-Muqaddim

The Delayer

Al-Mu’akhkhir

The Manifest

Az-Zaahir

The Equitable

Al-Muqsit

The Exalted

Al-Muta’Ali

The Avenger

Al-Muntaqim

The Pardoner

Al-‘Afuw

The Compassionate

Ar-Ra’uf

The Patient

As-Sabur

The Gatherer

Al-Jaami’

The Self-Sufficient

Al-Ghani

The Enricher

Al-Mughni

The Preventer

Al-Mani’

The Distresser

Ad-Darr

The Incomparable

Al-Badi’

The Everlasting

Al-Baaqi

The Inheritor

Al-Waarith

The First

Al-Awwal

The Last

Al-Aakhir

The Hidden

Al-Baatin

The Governor

Al-Waali

The Resurrector

Al-Baa’ith

The Witness

Ash-Shahid

The Aware

Al-Khabir

The Kind

Al-Halim

The Benefitor

An-Naafi’

The Light

An-Nur

The Just

Al-‘Adl

The Subtle

Al-Latif

The Lord of Majesty and Bounty

Dhul Jalaali wal-Ikraam

The Acceptor of Repentance

At-Tawwab

The Guide to the Right Path

Ar-Rashid

The Owner of Sovereignty

Maalik al-Mulk

The Source of Goodness

Al-Barr

The Creator of Death

Al-Mumit

The All-Surrounding

Al-Waasi

VIEWPOINTS OF ISLAM AND CHRISTIANITY REGARDING GOD

The emergence of Islam returned Abrahamic monotheism to its original purity. Islam perceives the doctrine of trinity and incarnation as a veil cast upon the complete reality of divine unity. Nothing should compromise divine unity. God is the absolute, the one without condition, and above all relations. The distinguishable feature of Islamic faith from other monotheistic religions is its insistence on absolute monotheism. Islam entirely opposes any association concerning God. This includes the exclusion of the idea that Jesus, the Messenger of God, was God himself. God states in the Quran:

It is not for a man, that Allah should give him [Jesus] the Book [Gospel], and Judgment, and apostleship, and yet he [Jesus] should say to people, “Be ye worshippers of me, besides Allah’s,” but rather [he would say] “Be ye Allah what ye teach the Book and what ye read [yourselves]” (3:79). [10]

Muslims believe that Jesus was a human prophet and divinely inspired by God. However, Jesus is considered to be a servant and conveyer of God’s message. Neither the Old Testament nor the New Testament mentions that Jesus was the son of God. Barbara Brown, a contemporary American scholar, supports this idea with the following statement:

The doctrine of divinity states that Jesus is the Son of God, the Word of God made flesh. Even though Jesus himself never claimed to be divine, Paul gave him this attribute for one reason  - to gain converts among the Gentiles. The Gentiles were pagans who were used to worshipping gods that had wonderful legends and myths behind them. Several of the pagan deities of the time such as Mithras, Adonis, Attis, and Osiris were all the offspring of a supreme ruling idol, and each had died a violent death at a young age, coming back to life a short time later in order to save their people. Paul took this into account, giving the pagans something similar in Christianity. He attributed divinity to Jesus, saying he was the Son of God, the Supreme, and that he too had died for their sins. In doing so, Paul compromised the teaching of Jesus with pagan beliefs in order to make Christianity more acceptable to the Gentiles.

The term “son of God” was not something new.  However, it had been used in the Old Testament to refer to David (Saul 2:7) and his son Solomon (I Chronicles 22:100) and to refer to Adam (Luke 3:38) in the New Testament. In his famous Sermon on the Mount, detailed in Matthew 5, Jesus tells his listeners, “Blessed are the peacemakers, for they shall be called sons of God.” In all cases, the term “son of God” was not meant to be applied literally but to signify love and affection from God to the righteous. “Son of God” means a special closeness to God, not to be of God. After all, people are sons [spiritual dependants] of God, and God is the creator of all life. [11]

Christians who lived during the time of Jesus believed that Jesus was divinely inspired by God, not God himself. However, after the ascension of Jesus to heaven, Saint Paul, who was deeply influenced by Roman paganism, wanted his preaching of Christianity to be more appealing to the Gentiles; thus, he compromised the teachings of Jesus by adopting certain pagan ideas and interpolating them into Christianity. Even though it was not part of the original teachings of Jesus, the idea of the trinity spread.

II: DIVINE JUSTICE (‘ADIL)

Anyone who believes in Islamic monotheism must also believe in God’s justice. God is just, and He never wrongs. Moreover, He does not have a cause for injustice toward His creatures, for an injustice is an immoral action; and God is incapable of evil. God is omniscient and never neglects any matter. God is self-sufficient, and He is not in need of the help of people. God is the possessor of everything, and His wisdom transcends the universe. For example, the Quran states:

“He is always standing firm on justice. There is no Allah but Him, the Mighty, the Wise” (3:18).

“And your Lord does not deal unjustly with anyone” (18:49).

  “We[12]did not wrong them, but they wronged themselves” (16:118).

Just as God encourages human beings to emulate some of His attributes, such as beingpatient andforgiving , God also requires humankind to follow the ways of justice. For example, the Quran states:“Say: ‘My Lord has enjoined upon me justice’” (7:29). Although people may falter in the way of justice, none of God’s prophets or their successors have ever committed acts of injustice.

God’s justice embraces the entire universe. Whoever ponders the existence of the universe and the order therein will not only observe the expansion of God’s justice over His entire creation, but also each of the creations become apparent in all aspects of nature, from the physical world to the biological world, and from the microcosms to the macrocosms. The justice of God is particularly visible in the destiny and free-will of human beings.

Although God’s justice encompasses everything people should invoke upon God to treat them not with His justice, but rather with His mercy. If God had punished people immediately for all their sins, then humanity would have perished long ago.

COMPULSIONIST (JABIR) OR FREE WILL (TAFWID)

The question of man’s predestination or freedom of choice has preoccupied humankind throughout the ages, and it continues to be discussed by Islamic philosophers and scholars. Ultimately, two schools of thought regarding this question have emerged. One, called the Compulsionist, holds that human beings do not have the freedom of choice. Every decision, utterance, and action people make has already been predestined since the time of creation. Compulsionists believe that the faithful have no choice in their faith. Likewise, the unfaithful also have no choice but to not believe in God. They maintain that everything is unalterable and predetermined.

The second school of thought, the Free Will, declares that human beings are masters of their own acts. This notion is in concordance with the Quran which states,“None will be wronged in anything, nor will you be requited anything except that which you used to do” (36:54). In addition to another verse from the Quran that states,“The truth is from your Lord. So whomever wills, let him believe, and whoever wills, let him disbelieve” (18:29). From these two verses, it can be concluded that human beings have the freedom to act, but they must bear the moral responsibility and consequence of their actions. Furthermore, the acknowledgement of divine will itself makes people accept that their very actions are not predestined.

The beginning of spiritual guidance is always from God, but the beginning of man’s destruction is one’s erroneous choice. The Quran states,“Whatever good reaches you is from Allah, but whatever evil befalls you is from yourself” (4:79).