Questions & Answers

The Faith
The following questions and answers about Islam are taken from the booklet "Understanding Islam and the Muslims", published with the kind permission of the Saudi Embassy in Washington, D.C. We hope they will help you gain a better understanding of Islam.
· What is Islam?
· Who are the Muslims?
· What do Muslims believe?
· How does someone become a Muslim?
· What does 'Islam' mean?
· Do Islam and Christianity have different origins?
· What is the Ka'aba?
· Who is Muhammad?
· How did he become a prophet and messenger of God?
· How did the spread of Islam affect the world?
· What is the Qur'an?
· What is the Qur'an about?
· Are there any other sacred sources?
· Examples of the Prophet's sayings
· What are the 'Five Pillars' of Islam?
· Does Islam tolerate other beliefs?
· What do Muslims think about Jesus?
· Why is the family so important to Muslims?
· What about Muslim Women?
· Can a Muslim have more than one wife?
· Is Islamic marriage like Christian marriage?
· How do Muslims treat the elderly?
· How do Muslims view death?
· What does Islam say about war?
· What about food?
· Islam in the United States
· How does Islam guarantee human rights?

What is Islam? Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events which have come to be associated with their faith.
Who are the Muslims? One billion people from a vast range of races, nationalities and cultures across the globe -- from the southern Philippines to Nigeria -- are united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslims, while significant minorities are to be found in the Soviet Union, China, North and South America, and Europe.
What do Muslims believe? Muslims believe in One, Unique, Incomparable God; in the Angels created by Him; in the prophets through whom His revelations were brought to mankind; in the Day of Judgment and individual accountability for actions; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist, and Jesus, peace be upon them. But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad [peace be upon him] through Gabriel.
How does someone become a Muslim? Simply by saying, 'there is no god apart from God, and Muhammad is the Messenger of God.' By this declaration the believer announces his or her faith in all God's messengers, and the scriptures they brought.
What does 'Islam' mean? The Arabic word 'Islam' simply means 'submission', and derives from a word meaning 'peace'. In a religious context it means complete submission to the will of God. 'Mohammedanism' is thus a misnomer because it suggests that Muslims worship Muhammad [peace be upon him] rather than God. 'Allah' is the Arabic name for God, which is used by Arab Muslims and Christians alike.
Do Islam and Christianity have different origins? No. Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons -- Muhammad [peace be upon him] from the eldest, Ishmael, and Moses and Jesus [peace be upon him] from Isaac. Abraham established the settlement which today is the city of Makkah, and built the Ka'aba towards which all Muslims turn when they pray.
What is the Ka'aba? The Ka'aba is the place of worship which God commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of a sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today they say 'At thy service, O Lord', in response to Abraham's summons.
Who is Muhammad? Muhammad [pbuh] was born in Makkah in the year 570, at a time when Christianity was not yet fully established in Europe. Since his father died before his birth, and his mother shortly afterwards, he was raised by his uncle from the respected tribe of Quraysh. As he grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative.
Muhammad [peace be upon him] was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jbal al-Nur, the 'Mountain of Light' near Makkah.
How did he become a prophet and messenger of God? At the age of 40, while engaged in a meditative retreat, Muhammad [pbuh] received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Qur'an.
As soon as he began to recite the words he heard from Gabriel, and to preach the truth which God had revealed to him, he and his small group of followers suffered bitter persecutions, which grew so fierce that in the year 622 God gave them the command to emigrate. This event, the Hijra, 'migration', in which they left Makkah for the city of Madinah some 260 miles to the north, marks the beginning of the Muslim calendar.
After several years, the Prophet [peace be upon him] and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. Before the Prophet [pbuh] died at the age of 63, the greater part of Arabia was Muslim, and within a century of his death Islam had spread to Spain in the west and as far east as China.
How did the spread of Islam affect the world? Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine -- Islam calls for faith in only One God worthy of worship. It also repeatedly instructs man to use his powers of intelligence and observation.
Within a few years, great civilizations and universities were flourishing, for according to the Prophet [pbuh], 'seeking knowledge is an obligation for every Muslim man and woman'. The synthesis of Eastern and Western ideas and of new thought with old, brought about great advances in medicine, mathematics, physics, astronomy, geography, architecture, art, literature, and history. Many crucial systems such as algebra, the Arabic numerals, and also the concept of the zero [vital to the advancement of mathematics], were transmitted to medieval Europe from Islam. Sophisticated instruments which were to make possible the European voyages of discovery were developed, including the astrolabe, the quadrant and good navigational maps.
What is the Qur'an? The Qur'an is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad [pbuh]. It was memorized by Muhammad [pbuh] and then dictated to his Companions, and written down by scribes, who cross-checked it during his lifetime. Not one word if its 114 chapters, Suras, has been changed over the centuries, so that the Qur'an is in every detail the unique and miraculous text which was revealed to Muhammad [pbuh] fourteen centuries ago.
What is the Qur'an about? The Qur'an, the last revealed word of God, is the prime source of every Muslim's faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship, aand law, but its basic theme is the relationship between God and his creatures. At the same time it provides guidelines for a just society, proper human conduct and an equitable economic system.
Are there any other sacred sources? Yes, the sunna, the practice and example of the Prophet [pbuh], is the second authority for Muslims. A hadith is a reliably transmitted report of what the Prophet [pbuh] said, did, or approved. Belief in the sunna is part of the Islamic faith.
Examples of the Prophet's sayings The Prophet [pbuh] said:
· 'God has no mercy on one who has no mercy for others.'
· 'None of you truly believes until he wishes for his brother what he wishes for himself'.
· 'He who eats his fill while his neighbor goes without food is not a believer.'
· 'The truthful and trusty businessman is associated with the prophets, the saints, and the martyrs.'
· 'Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger.'
· 'God does not judge according to your bodies and appearances but He scans your hearts and looks into your deeds.'
'A man walking along a path felt very thirsty. Reaching a well he descended into it, drank his fill and came up. then he saw a dog with its tongue hanging out, trying to lick up mud to quench its thirst. The man saw that the dog was feeling the same thirst as he had felt so he went down into the well again and filled his shoe with water and gave the dog a drink. God forgave his sins for this action.' The Prophet [pbuh] was asked: 'Messenger of God, are we rewarded for kindness towards animals?' He said, 'There is a reward for kindness to every living thing.'
What are the 'Five Pillars' of Islam? They are the framework of the Muslim life:
· faith
· prayer
· concern for the needy
· self-purification
· pilgrimage to Makkah [for those who are able]
FAITH There is no god worthy of worship except God and Muhammad is His messenger. This declaration of faith is called the Shahada, a simple formula which all the faithful pronounce. In Arabic, the first part is la ilaha illa'Llah - 'there is no god except God'; ilaha [god] can refer to anything which we may be tempted to put in place of God -- wealth, power, and the like. Then comes illa'Llah: 'except God', the Source of all Creation. The second partof the Shahada is Muhammadun rasulu'Llah: 'Muhammad is the messenger of God.' A message of guidance has come through a man like ourselves.
A translation of the Call to Prayer is:
· God is most great. God is most great.
· God is most great. God is most great.
· I testify that there is no god except God.
· I testify that there is no god except God.
· I testify that Muhammad is the messenger of God.
· I testify that Muhammad is the messenger of God.
· Come to prayer! Come to prayer!
· Come to success [in this life and the Hereafter]! Come to success!
· God is most great. God is most great.
· There is no god except God.
PRAYER Salat is the name for the obligatory prayers which are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam, and no priests, so the prayers are led by a learned person who knows the Qur'an, chosen by the congregation. These five prayers contain verses from the Qur'an, and are said in Arabic, the language of the Revelation, but personal supplication can be offered in one's own language.
Prayers are said at dawn, noon, mid-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Visitors to the Muslim world are struck by the centrality of prayers in daily life.
THE 'ZAKAT' One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. The word zakat means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.
Each Muslim calculates his or her own zakat individually. For most purposes this involves the payment each year of two and a half percent of one's capital.
A pious person may also give as much as he or she pleases as sadaqa, and does so preferably in secret. Although this word can be translated as 'voluntary charity' it has a wider meaning. The Prophet [pbuh] said: 'Even meeting your brother with a cheerful face is charity.' The Prophet [pbuh] said: 'Charity is a necessity for every Muslim.' He was asked: 'What if a person has nothing?' The Prophet [pbuh] replied: 'He should work with his own hands for his benefit and then give something out of such earnings in charity.' The Companions asked: 'What if he is not able to work?' The Prophet [pbuh] said: 'He should urge others to do good.' The Companions said, 'What if he lacks that also?' The Prophet [pbuh] said: 'He should check himself from doing evil. That is also charity.'
THE FAST Every year in the month of Ramadan, all Muslims fast from first light until sundown, abstaining from food, drink and sexual relations. Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast [and to observe the prayer] from puberty, although many start earlier.
Although the fast is most beneficial to the health, it is regarded principally as a method of self-purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry as well as growth in one's spiritual life.
PILGRIMAGE (HAJJ) The annual pilgrimage to Makkah -- the Hajj -- is an obligation only for those who are physically and financially able to perform it. Nevertheless about two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another. Although Makkah is always filled with visitors, the annual Hajj begins in the twelfth month of the Islamic year [which is lunar, not solar, so that Hajj and Ramadan fall sometimes in summer, sometimes in winter]. Pilgrims wear special clothes: simple garments which strip away distinctions of class and culture, so that all stand equal before God.
The rites of the Hajj, which are of Abrahamic origin, include circling the Ka'aba seven times, and going seven times between the mountains of Safa and Marwa as did Hagar during her search for water. Then the pilgrims stand together on the wide plain of Arafat and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment.
In previous centuries the Hajj was an arduous undertaking. Today, however, Saudi Arabia provides millions of people with water, modern transport, and the most up-to-date health facilities.
The close of the Hajj is marked by a festival, the Eid al-Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This, and the Eid al-Fitr, a feast-day commemorating the end of Ramadan, are the main festivals of the Muslim calendar.

Does Islam tolerate other beliefs? The Qur'an says: God forbids you not, with regards to those who fight you not for [your] faith nor drive you out of your homes, from dealing kindly and justly with them; for God loveth those who are just. [Qur'an, 60:8]
It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. History provides many examples of Muslim tolerance toward other faiths: when the caliph Omar entered Jerusalem in the year 634, Islam granted freedom of worship to all religious communities in the city.
Islamic law also permits non-Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves.
What do Muslims think about Jesus? Muslims respect and revere Jesus [pbuh], and await his Second Coming. They consider him one of the greatest of God's messengers to mankind. A Muslim never refers to him simply as 'Jesus', but always adds the phrase 'upon him be peace'. The Qur'an confirms his virgin birth [a chapter of the Qur'an is entitled 'Mary'], and Mary is considered the purest woman in all creation. The Qur'an describes the Annunciation as follows:
'Behold!' the Angel said, 'God has chosen you, and purified you, and chosen you above the women of all nations. O 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 the Hereafter, and one of those brought near to God. He shall speak to the people from his cradle and in maturity, and shall be of the righteous.' She said: 'O 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.' [Qur'an, 3:42-47]
Jesus [pbuh] was born miraculously through the same power which had brought Adam [pbuh] into being without a father: 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. [Qur'an 3:59]
During his prophetic mission Jesus [pbuh] 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]
Neither Muhammad [pbuh] nor Jesus [pbuh] came to change the basic doctrine of the belief in One God, brought by earlier prophets, but to confirm and renew it. In the Qur'an Jesus [pbuh] 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]
The Prophet Muhammad [pbuh] said: Whoever believes there is no god but God, alone without partner, that Muhammad is His messenger, that Jesus is the 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. [Hadith from Bukhari].
Why is the family so important to Muslims? The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued, and seen as essential for the spiritual growth of its members. A harmonious social order is created by the existence of extended families; children are treasured, and rarely leave home until the time they marry.
What about Muslim Women? Islam sees a woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marriage dowry is given by the groom to the bride for her own personal use, and she keeps her own family name rather than taking her husband's.
Both men and women are expected to dress in a way which is modest and dignified; the traditions of female dress found in some Muslim countries are often the expression of local customs.
The Messenger of God [pbuh] said: 'The most perfect in faith amongst believers is he who is best in manner and kindest to his wife.'
Can a Muslim have more than one wife? The religion of Islam was revealed for all societies and all times and so accommodates widely differing social requirements. Circumstances may warrant the taking of another wife but the right is granted, according to the Qur'an, only on condition that the husband is scrupulously fair.
Is Islamic marriage like Christian marriage? A Muslim marriage is not a 'sacrament', but a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. As a result, divorce is not common, although it is not forbidden as a last resort. According to Islam, no Muslim girl can be forced to marry against her will: her parents will simply suggest young men they think may be suitable.
How do Muslims treat the elderly? In the Islamic world there are no old people's homes. The strain of caring for one's parents in this most difficult time of their lives is considered an honor and blessing, and an opportunity for great spiritual growth. God asks that we not only pray for our parents, but act with limitless compassion, remembering that when we were helpless children they preferred us to themselves. Mothers are particularly honored: the Prophet [pbuh] taught that 'Paradise lies at the feet of mothers.' When they reach old age, Muslim parents are treated mercifully, with the same kindness and selflessness.
In Islam, serving one's parents is a duty second only to prayer, and it is their right to expect it. It is considered despicable to express any irritation when, through no fault of their own, the old become difficult.
The Qur'an says: Your Lord has commanded that you worship none but Him, and be kind to parents. If either or both of them reach old age with you, do not say 'uff' to them or chide them, but speak to them in terms of honor and kindness. Treat them with humility, and say, 'My Lord! Have mercy on them, for they did care for me when I was little.' [17:23-24]
How do Muslims view death? Like Jews and Christians, Muslims believe that the present life is only a trial preparation for the next realm of existence. Basic articles of faith include: the Day of Judgment, resurrection, Heaven and Hell. When a Muslim dies, he or she is washed, usually by a family member, wrapped in a clean white cloth, and buried with a simple prayer preferably the same day. Muslims consider this one of the final services they can do for their relatives, and an opportunity to remember their own brief existence here on earth. The Prophet [pbuh] taught that three things can continue to help a person even after death: charity which he has given, knowledge which he had taught, and prayers on their behalf by a righteous child.
What does Islam say about war? Like Christianity, Islam permits fighting in self-defense, in defense of religion, or on the part of those who have been expelled forcibly from their homes. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees and livestock. As Muslims see it, injustice would be triumphant in the world if good men were not prepared to risk their lives in a righteous cause. The Qur'an says:
Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors. [2:190]
If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things. [8:61]
War, therefore, is the last resort, and is subject to the rigorous conditions laid down by the sacred law. The term jihad literally means 'struggle', and Muslims believe that there are two kinds of jihad: The other 'jihad' is the inner struggle which everyone wages against egotistic desires, for the sake of attaining inner peace.
What about food? Although much simpler than the dietary law followed by the Jews and the early Christians, the code which Muslims observe forbids the consumption of pig meat or any kind of intoxicating drink. The Prophet [pbuh] taught that 'your body has rights over you', and the consumption of wholesome food and the leading of a healthy lifestyle are seen as religious obligations.
The Prophet [pbuh] said: 'Ask God for certainty [of faith] and well-being; for after certainty, no one is given any gift better than health!'
Islam in the United States It is almost impossible to generalize about American Muslims: converts, immigrants, factory workers, doctors; all are making their own contribution to America's future. This complex community is unified by a common faith, underpinned by a countrywide network of a thousand mosques.
Muslims were early arrivals in North America. By the eighteenth century there were many thousands of them, working as slaves on plantations. These early communities, cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.
The nineteenth century, however, saw the beginnings of an influx of Arab Muslims, most of whom settled in the major industrial centers where they worshipped in hired rooms. The early twentieth century witnessed the arrival of several hundred thousand Muslims from Eastern Europe: the first Albanian mosque was opened in Maine in 1915; others soon followed, and a group of Polish Muslims opened a mosque in Brooklyn in 1928.
In 1947 the Washington Islamic Center was founded during the term of President Truman, and several nationwide organizations were set up in the fifties. The same period saw the establishment of other communities whose lives were in many ways modeled after Islam. More recently, numerous members of these groups have entered the fold of Muslim orthodoxy. Today there are about five million Muslims in America.
How does Islam guarantee human rights? Freedom of conscience is laid down by the Qur'an itself: 'There is no compulsion in religion.' [2:256]
The life and property of all citizens in an Islamic state are considered sacred whether a person is Muslim or not.
Racism is incomprehensible to Muslims, for the Qur'an speaks of human equality in the following terms: O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God's sight is the greatest of you in piety. God is All-Knowing, All-Aware. [49:13]

A Grand Purpose

A Grand Purpose
The purpose of the Qur'an is to furnish guidance to mankind so that they may be led along the path that would bring them to their Maker in a state of complete submission to Him, thus fulfilling the purpose of their own creation.
'This is a Book that We have revealed to thee that thou mayest bring mankind out of every kind of darkness into the light, by the command of their Lord, to the path of the Mighty, the Praiseworthy Allah, to Whom belongs whatsoever is in the heavens and whatsoever is in the earth' [14:1,2]
For that purpose it draws attention to every type of phenomenon and thereby reveals vast treasures of profound truths, but all this is in pursuit of its appointed purpose, and must be viewed and appreciated in that context.
For instance, the Qur'an makes numerous statements based on historical fact to emphasize different aspects of the guidance it sets forth, but it is not a book of history. It draws attention to stages of creation of the universe [21:30] and of man [71:14; 32:7-9; 40:67] but it is not a treatise on cosmology or on the origin of species.
'He is the one who created the night and the day, and the sun and the moon, each gliding along its orbit' [21:33]
'He has constrained to your service the sun and the moon, both carrying out their functions incessantly' [14:33]
'He created the sun and the moon and the stars, all made subservient to man by His command. Hearken, His is the creation and its regulation. Blessed is Allah, the Lord of the worlds' [7:54]
'He has constrained to your service the night and the day and the sun and the moon; and the stars too have been constrained to your service by His command. Surely, in all this there are Signs for a people who make use of their understanding' [16:12]
Yet the Qur'an is not a primer on astronomy. It makes reference to the operation of the law which revives the dry earth through rain [7:57] and to the wonderful system through which the supply of sweet and salt water is maintained in rivers and oceans [25:53; 35:12] but it is not a manual of meteorology or hydraulics.
'He it is who has constrained the sea to your service that you may eat fresh seafood therefrom, and may take out therefrom articles that you wear as ornaments. Thou seest the vessels ploughing through it that you may voyage across the oceans seeking His bounty and that you may be grateful' [16:14]
Yet it is not a volume of oceanography, nor a guidebook on pearl-fishing or deep-sea fishing.
'We created man from an extract of clay; then We placed him as a drop of sperm in a safe depository; then We fashioned the sperm into a clot; then We fashioned the clot into a shapeless lump; then out of this shapeless lump We fashioned bones; then We clothed the bones with flesh; then We developed it into a new creation. So blessed be Allah the Best of Creators' [23:12-14]
This was revealed close upon fourteen centuries ago, and yet the Qur'an is not a work on obstetrics.
It mentions that David and Solomon were taught the process of smelting iron and copper [34:10-13], and this has recently been confirmed by the discovery of the site of the furnaces and the system employed for the purpose, but the Qur'an does not treat of metallurgy. It warns that flourishing ancient civilizations, very much more advanced than that of Central Arabia of the early seventh century of the Christian era, were destroyed in consequence of the disobedience and wrongdoing of the people [30:9] and the discovery of their remains in different parts of Arabia and of the rest of the earth has supplied confirmatory proof, but the Qur'an is no archaeological tome. It states that when the Pharaoh who pursued Moses and the Israelites was about to be overwhelmed by the rising tide and beseeched God for mercy, he was told his last-minute repentance could not avail him, but that:
'We will grant thee a measure of deliverance by preserving thy body this day that thou mayest serve as a Sign for those who come after thee' [10:92].
This was confirmed by the discovery of his body in 1909. But the Qur'an is not concerned with Egyptology. The prophecies contained in the Qur'an continue to be fulfilled in every age. All this is in support of the purpose of the Qur'an set out above.

The Last Book

THE HOLY QUR'AN
The Divine Presence in the text provides food for the souls of men. The Qur'an is like existence itself, like the Universe and the beings who move through it. It contains all the elements of universal existence. It is in itself a universe in which a Muslim places his life from beginning to end.
The Divine Word
The covenant made between man and God by virtue of which man accepted the trust [amanah] of being an intelligent and free being with all the opportunities and dangers that such a responsibility implies, is symbolized physically by the stone by the stone of the Ka'ba. Spiritually the record of this covenant in contained in the Qur'an, that central theophany of Islam which is itself the eloquent expression of this eternal covenant between God and man.
The Qur'an contains the message with the aid of which this covenant can be kept and the entelechy of human existence fulfilled. It is thus the central reality in the life of Islam.
The Qur'an is the tissue out of which the life of a Muslim is woven; its sentences are like threads from which the substance of his soul is knit.
The Qur'an for the Muslim is the revelation of God and the book in which His message to man is contained. It is the Word of God revealed to the Prophet through the archangel Gabriel. The Prophet was therefore the instrument chosen by God for the revelation of His Word, of His Book of which both the spirit and the letter, the content and the form, are Divine. Not only the content and meaning comes from God but also the container and form which are thus an integral aspect of the revelation.
In other religions the 'descent of the Absolute' has taken other forms, but in Islam as in other Semitic religions but with more emphasis, revelation is connected with a 'book' and in fact Islam envisages the followers of all revealed religions as 'people of the Book' [ahl al-kitab].
A man who understands religion metaphysically and intellectually must either accept religion as such, that is, all orthodox tradition, or be in danger of either intellectual inconsistency or spiritual hypocrisy.
The unlettered nature of the Prophet demonstrates how the human recipient is completely passive before the Divine. Were this purity and virginity of the soul not to exist, the Divine Word would become in a sense tainted with purely human knowledge and not be presented to mankind in its pristine purity.
Sacred Text, Sacred Language
The form of the Qur'an is the Arabic language. Arabic is sacred in the sense that it is an integral part of the Qur'anic revelation whose very sounds and utterances play a role in the ritual acts of Islam.
The formulae of the Qur'an read in prayers and acts of worship must be in the sacred language of Arabic which alone enables one to penetrate into the content and be transformed by the Divine presence and grace [barakah] of the Divine Book. That is also why the Qur'an cannot be translated into any language for ritual purposes. The very sounds and words of such a sacred language are parts of the revelation.
Religion is not philosophy or theology meant only for the mental plane. It is a method of integrating our whole being including the psychical and corporeal. The sacred language serves precisely as a providential means whereby man can come not only to think about the truths of religion, which is only for people of a certain type of mentality, but to participate with his whole being in a Divine norm. This truth is universally applicable, and especially it is clearly demonstrated in the case of the Qur'an whose formulae and verses are guide posts for the life of the Muslim and whose continuous repetition provides a heavenly shelter for man in the turmoil of his earthly existence.
The text of the Qur'an reveals human language crushed by the power of the Divine Word.
The Qur'an, like every sacred text, should not be compared with any form of human writing because precisely it is a Divine message in human language.
It is not the sacred text that is incoherent. It is man himself who is incoherent and it takes much effort for him to integrate himself into his Centre so that the message of the Divine book will become clarified for him and reveal to him its inner meaning.
The whole difficulty in reading the Qur'an and trying to reach its meaning is the incommensurability between the Divine message and the human recipient, between what God speaks and what man can hear in a language which despite its being a sacred language is, nevertheless, a language of men. But it is a sacred language because God has chosen it as His insrurment of communication, and He always chooses to 'speak' in a language which is primordial and which expresses the profoundest truths in the most concrete terms.
The Qur'an is composed of a profusion and intertwining of plant life as seen in a forest often combined suddenly with the geometry, symmetry and clarity of the mineral kingdom, of a crystal held before light. The key to Islamic art is in fact this combination of plant and mineral forms as inspired by the form of expression of the Qur'an which displays this character clearly.
Power
The power of the Qur'an does not lie in that it expresses a historical fact or phenomenon. It lies in that it is a symbol whose meaning is valid always because it concerns not a particular fact in a particular time but truths which being in the very nature of things are perennial. Of course the Qur'an does mention certain facts such as the rebellion of a certain people against God and His punishment of those people as we see also in the Old Testament. But even those 'facts' retain their power because they concern us as symbols of a reality which is always present. The miracle of the Qur'an lies in its possessing a language which has the efficacy of moving the souls of men now, nearly fourteen hundred years since it was revealed, as much as it did at the beginning of its appearance on earth.
The Book
The Book is first of all al-Qur'an, namely a recitation from which its common name is derived. It is a recitation in the sense that it is a means of concentration upon the truth for 'recitation' is a concentration in which ideas and thoughts are directed towards the expression of a certain end. It is also al-Furqan, that is a discernment, a discrimination, in that it is the instrument by which man can come to discriminate between Truth and falsehood, to discern between the Real and the unreal, the Absolute and the relative, the good and the evil, the beautiful and the ugly. Finally it is Umm al-kitab, the mother of all books. As the 'Mother of books' the Qur'an is the prototype of all 'books', that is, of all knowledge. From the Islamic point of view all knowledge is contained in essence in the Qur'an, the knowledge of all orders of reality. But this knowledge lies within the Qur'an potentially, or as a seed and in principle, not actually.
The Qur'an is then the source of knowledge in Islam not only metaphysically and religiously but even in the domain of particular fields of knowledge.
The Message
The Qur'an contains essentially three types of message for man.
Firstly, it contains a doctrinal message, a set of doctrines which expound knowledge of the structure of reality and man's position in it. As such it contains a set of moral and juridical injunctions which is the basis of the Muslim Sacred Law or Shari'ah and which concerns the life of man in every detail. It also contains metaphysics about the nature of the Godhead, a cosmology concerning the structure of the Universe and the multiple states of being, and an eschatology about man's final end and the hereafter. It contains a doctrine about human life, about history, about existence as such and its meaning. It bears all the teachings necessary for man to know who he is, where he is and where he should be going. It is thus the foundation of both Divine Law and metaphysical knowledge.
Secondly, the Qur'an contains a message which on the surface at least is like that of a vast book of history. It recounts the story of peoples, tribes, kings, prophets and saints over the ages, of their trials and tribulations. This message is essentially one couched in historical terms but addressed to the human soul. It depicts in vivid terms the ups and downs, the trials and vicissitudes of the human soul in therms of accounts of bygone people which were not only true about such and such a people and time but concern the soul here and now.
Every event recounted about every being, every tribe, every race bears an essential meaning which concerns us. All the actors on the stage of sacred history as accounted in the Qur'an are also symbols of forces existing within the soul of man. the Qur'an is, therefore, a vast commentary on man's terrestrial existence. It is a book about whose reading reveals the significance of human life which begins with birth and ends with death, begins from God and returns to him.
Thirdly, the Qur'an contains a quality which is difficult to express in modern language. One might call it a divine magic, if one understands this phrase metaphysically and not literally. The formulae of the Qur'an, because they come from God, have a power which is not identical with what we learn from them rationally by simply reading and reciting them. They are rather like a talisman which protects and guides man. That is why even the physical presence of the Qur'an carries a great grace or barakah with it.
Divine Presence
The Qur'an possesses precisely a barakah for believers which is impossible to explain or analyze logically. But because of this Divine presence and barakah it endures from generation to generation. The Divine presence in the text provides food for the souls of men. It is in fact a sacred act to recite the Qur'an. Its reading is a ritual act which God wishes man to perform over and over again throughout his earthly journey.
Existence and Creation
Taken as a whole, the Qur'an is like existence itself, like the Universe and the beings who move through it. It contains all the elements of universal existence and for this reason is in itself a univerese in which a Muslim places his life from beginning to end.
In a metaphysical sense, the Qur'an contains the prototype of all creation. Metaphysically, the Qur'an has an aspect of knowledge connected with its text as a book and an aspect of being connected with its inner nature as the archtypical blueprint of the universe.
Multiplicity and Unity
The Qur'an corresponds to the world we live in from day to day. Man lives in a world of multiplicity and before he becomes spiritually transformed, he is profoundly attached to this multiplicity. The roots of his soul are deeply sunk into the soil of this world. That is why he loves this world and finds it so difficult to detach himself from it and attach himself to God.
The Qur'an, being like the world, is also a multiplicity in its chapters and verses, words and letters. The soul in first encoutering it discovers the same differentiation and multiplicity to which it is accustomed through its experience with the world. But within the Qur'an is contained a peace, harmony and unity which is the very opposite of the effect of the world as such on the souls of men. The external multiplicity of the world is such that in it man runs from one thing to another without ever finding peace and contentment. His soul runs from one object of desire to another thinking that it will find contentment just around the corner. Yet, it is a corner which he somehow never reaches.
The Qur'an begins by also presenting to the soul the possibility of running from one 'thing' to another, of running around corners, of living in multiplicity, but within lies a peace and contentment which leaves the very opposite effect on the soul.
The Qur'an does present itself as the world but a world in which there is not differentiation and dissipation but essentially integration and unification.
Signs and Realities
The Qur'an is the cosmos, the vast world of creation in which man lives and breathes. God displays his 'signs' the vestigia Dei, on the horizons, that is, the cosmos and more specifically the world of nature and within the souls of man until man comes to realize that it is the Truth.
The Qur'an corresponds in a sense to nature, to God's creation. That is why when a Muslim looks at a natural phenomenon he should be reminded of God and His Power and Wisdom. Man should be reminded of the 'wonders of creation' and constantly see the 'signs' of God upon the horizons. This attitude which is one of the essential traits of Islam is enextricably tied to the correspondence between the Qur'an and the Universe.
Human experience is based on a world and a subject that lives in this world and travels through it. Man's existence can be analyzed in terms of two realities, a world, a background, an environment, and a being, a traveller, who journeys through this background and lives in this environment.
The Qur'an again reflects this reality. The chapters of the Book are like worlds and we who read them like the traveller journeying through them. Or from another point of view the chapters are like the worlds, or realms, and the verses like the subject passing through them. In this aspect as in so many other essential ones the Qur'an corresponds to the very structure of reality; it corresponds in its external and inward aspects to all degrees of reality and knowledge, of being and intellection, whether it be practical or theoretical, concerned with social and active life or with metaphysical knowledge and the contemplative life.
Besides containing the basis of the Divine Law, the Qur'an expounds also a metapysics, a cosmology and an eschatology whose expression and formulation is what it should be.
Levels of Meaning
The Qur'an is meant for both the simple peasant and the metaphysician and seer and of necessity contains levels of meaning for all types of believers.
Many people in fact who read the Sacred Book receive no more from it than the literal message. This is because no sacred text opens itself to human scrutiny and reveals its secret so easily. The Qur'an is like the Universe wtih many planes of existence and levels of meaning. One has to be prepared to be able to penetrate its meaning. It is, moreover, particularly in the inspired commentaries, that man comes to understand explicitly and in more extended form what is contained often implicitly and in a contracted form in the Qur'an.
The inner meaning of the Qur'an can be understood, but for certain exceptional cases, only through the inspired commentaries each of which seeks to elucidate and elaborate certain aspects of the Book.
This type of commentary which is a penetration into the inner meaning of a sacred text is written by a traditional authority who has himself penetrated into the inner dimensions of his own being.
Man sees in the sacred scriptures what he is himself, and the type of knowledge he can derive fromt he texts depends precisely on 'who' he is.
It is essential to realize that we cannot reach the inner meaning of the Qur'an until we ourselves have penetrated into the deeper dimensions of our own being and also by the grace of heaven. If we approach the Qur'an superficially and are ourselves superficial beings floating on the surface of our existence and unaware of our profound roots, then the Qur'an appears to us also as having only a surface meaning. It hides its mysteries from us and we are not able to penetrate it. It is by spiritual travail that man is able to penetrate into the inner meaning of the sacred text by that process which is called ta'wil or symbolic and hermeneutic interpretation, just as tafsir is the explanation of the external aspect of the Book.
The Arabic term ta'wil contains etymologically the meaning of the process involved. It means literally to take something back to its beginning or origin. To penetrate into the inner mysteries of the Qur'an is precisely to reach back to its Origin because the Origin is the most inward, and the revelation or manifestation of the sacred text is at once a descent and an exteriorization of it. Everything actually comes from within to the outside, from the interior to the exterior and we who live 'in the exterior' must return to the interior if we are to reach the Origin.
When intellectual intuition is present and under the guidance of revelation one can penetrate the appearance to that reality of which the appearance is an appearance, one can journey from the exterior to the interior by this process of ta'wil, which in the case of the Qur'an means coming to understand its inner message.
The idea of penetrating into the inner meaning of things is to be seen everywhere in Islam, in religion, philosophy, science and art.
There is an inner meaning to the Qur'an not meant for anyone except those who are qualified to hear and understand it.
The Qur'an possesses an inner dimension which no amount of literal and philological analysis can reveal. And it is precisely this aspect of the Qur'an that is least known to the outside world.
Religion, Science and Symbols
Qur'anic commentary was the meeting ground for the knowledge derived from science and from the tenets of revelation.
The whole process of penetrating the inner meaning of the Qur'an, of discovering that wisdom which alone is the common ground between religion and science, is based on this process of ta'wil, which does not mean seeking after a metaphorical meaning or reading into the text. Ta'wil in the sense used by Sufis and Shi'ite sages is the pentration into the symbolic -- and not allegorical -- meaning of the text which is not a human interpretation but reaching a divinely pre-disposed sense placed within the Sacred Text trhough which man himself becomes transformed. The symbol has an ontological reality that lies above any mental constructions. Man does not make symbols. He is transformed by them. And it is as such that the Qur'an with the worlds of meaning that lie hidden in its every phrase transforms and remakes the soul of man.
Qur'anic Phrases
· First Shahadah
· Basmallah
· Second Shahadah
· Alhamd
· Allahu Akbar
· Insha' Allah and Masha' Allah
First Shahadah
The most fundamental formula of the Qur'an is the first Shahadah, that is, witness or testimony, La ilaha ill' Allah, which is the fountainhead of all Islamic doctrine, the alpha and omega of the Islamic message. In it is contained all of metaphysics. He who knows it knows everything in principle. It is both the doctrine and the method, the doctrine because it negates all relativity and multiplicity from the Absolute and returns all positive qualities back to God, the method because it is the means whereby the soul can combat against the enemies within. The very la at the beginning is a sword -- and in Arabic calligraphy the lam in fact resembles a sword -- by which the soul is able to kill al the evil tendencies within itself which prevent it from becoming unified and which endanger it towards polytheism, or shirk, by making it see the relative as Absolute. A Muslim repeats the Shahadah, not only because it reaffirms over and over again Divine Unity but also because, through its repetition, this Unity comes to leave its permanent imprint upon the human soul and integrates it into its Centre. It is a sword with which the 'deities' that keep springing up in the soul are destroyed and all multiplicity and otherness is negated.
Basmallah
After the Shahadah the most cardinal and often used formula is Bismillah al-rahman al-rahim, which is usually translated as 'in the Name of God, the Most Merciful and Compassionate'. Al-rahman is the transcendent aspect of Divine Mercy. Al-rahim is the immanent mercy of God. It is like a ray of light which shines in our heart and touches individual lives and particular events. The two qualities combined express the totality of Divine Mercy which envelopes us from without and shines forth from within our being.
The basmallah opens every chapter of the Qur'an except one which is really the continuation of the previous chapter. It also opens the Surat al-fatihah, the opening chapter of the Qur'an, which is recited over and over again in the daily canonical prayers, and which contains the essence of the Qur'anic message. 'Ali, the representative par excellance of esotericism in Islam, said that 'all the Qur'an is contained in the Surat al-fatihah, all this Surat is contained in the basmallah, all of the basmallah in the letter ba' with which it begins, all of the letter ba' in the diacritical point under it and I am that diacritical point.'
Like the point which generates all geometric space, this point is the symbol of the Origin of all creation, as the basmallah itself marks the beginning of things. Its recitation at the begining of an act relates that act to God and sanctifies it. Even if every Muslim is not aware of all the metaphysical implications of the formula, yet its sanctifying power is known and felt by all and for that reason every act which is necessary and legitimate in life should begin with the basmallah, such as eating a meal or beginning a journey. In fact that act is illicit at whose commencement a devout Muslim cannot pronounce the formula. Otherwise all that is acceptable before the eyes of God can be sanctified by it. Through the basmallah the Divine joy and bliss enters into human life to bless and sanctify it.
Second Shahadah
Closely connected with the basmallah in meaning is the second Shahadah, Muhammadun rasul Allah, Muhammad is the Messenger of God, which again expresses the Divine mercy for the world, for the Prophet is mercy for this world and the next [rahmat Allah li'l-alamin]. He is the mercy of God for all worlds and through his aid man is able to lead a life of happiness here below and felicity in the world to come. The second Shahadah is the complement of the first. The first negates all otherness from God, the second asserts that all that is positive in creation, of which Muhammad -- Upon him be peace -- is the symbol, comes from God.
Alhamd
The Alhamduli'-llah, Praise be to God, is the complement of the basmallah. It ends an act as the basmallah begins it. The Alhamd integrates the positive content of every act into its Divine Origin and makes man conscious of the fact that whatever he has done that is good comes from God and returns to Him. This formula again cannot be iterated except after an act that is pleasing to God and that leaves a positive imprint upon the soul and again it is the criterion of the spiritual value of an act.
Allahu Akbar
The formula, Allahu Akbar means fundamentally that whatever one says of God He transcends it and is greater than it. It is thus a way of asserting the Infinite nature of God that transcends all limited descriptions and formulations of Him.
Insha' Allah and Masha' Allah
Finally, among the most common formulae used are the two insha' Allah and masha' Allah, 'if God wills' and 'what God has willed', which are heard so often in daily speech.
The first refers to the future and expresses man's confidence in God's Will and the realization that nothing can be achieved without His Will. No matter how much we plan we do not know whether tomorrow we shall be here or elsewhere, or whether we shall be in the same state as now, and so we plan and act but fully conscious of the dependence of this action on the Divine Will, that Will which infinitely transcends ours.
As for the masha' Allah it comes at the end of an act and again reminds us that, ultimately, whatever occurs comes from God, and that whatever is realized is not by human effort alone but through His Will.
Through these Qur'anic phrases the life of man, which is scattered in multiplicity, becomes integrated by a thread of 'remembrance' which runs through it.
Summary
The Qur'an is both a source of law to guide the practical life of man and of knowledge which inspires his intellectual endeavors. It is a universe into whose contours both the natural and social environment of man are cast, a universe which determines the life of the soul of man, its becoming, fruition, death and final destiny beyond this world. As such it is the central theophany of Islam, but one which would never have come to men and never been understood save for him who was chosen as its messenger and commentator to men.
And it is in studying the life, teachings and significance of the Prophet that the full meaning of the message of Islam as contained in the Qur'an can be understood.

The Holly Prophet

Spiritual Nature
The spiritual nature of the Prophet is veiled in his human one and his purely spiritual function is hidden in his duties as the guide of men and the leader of a community. It was the function of the Prophet to be not only a spiritual guide, but also the organizer of a new social order with all that such a function implies. And it is precisely this aspect of his being that veils his purely spiritual dimension from foreign eyes.
Outsiders have understood his political genius, his power of oratory, his great statesmanship, but few have understood how he could be the religious and spiritual guide of men and how his life could be emulated by those who aspire to sanctity. This is particularly true in the modern world in which religion is separated from other domains of life and most modern men can hardly imagine how a spiritual being could also be immersed in the most intense political and social activity.
Social Nature
The Prophet did participate in social life in its fullest sense. He married, had a household, was a father and moreover he was ruler and judge and had also to fight many wars in which he underwent painful ordeals. He had to undergo many hardships and experience all the difficulties which human life, especially that of the founder of a new state and society, implies. But within all these activities his heart rested in contentment with the Divine, and he continued inwardly to repose in the Divine Peace. In fact his participation in social and political life was precisely to integrate this domain into a spiritual centre.
Contemplative Nature
The Prophet entertained no political or worldly ambition whatsoever. He was by nature a contemplative. He often spent long periods in the cave of Hira' in solitude and meditation. He did not believe himself to be by nature a man of the world or one who was naturally inclined to seek political power among the Quraysh or social eminence in Meccan society, although he came from the noblest family. It was in fact very painful and difficult for him to accept the burden of prophecy which implied the founding of not only a new religion but also a new social and political order.
Marriages
The marriages of the Prophet are not at all signs of his lenience vis-a-vis the flesh. Multiple marriage, for him, as is true of Islam in general, was not so much enjoyment as responsibility and a means of integration of the newly founded society. The multiple marriages of the Prophet, far from pointing to his weakness towards 'the flesh', symbolize his patriarchal nature and his function, not as a saint who withdraws from the world, but as one who sanctifies the very life of the world by living in it and accepting it with the aim of integrating it into a higher order of reality.
Harshness, Kindness and Compassion
The Prophet exercises the utmost kindness possible and was harsh only with traitors. Now, a traitor against a newly founded religious community, which God has willed and whose existence is a mercy from heaven for mankind, is a traitor against the Truth itself. The harshness of the Prophet in such cases is an expression of Divine Justice. As to what concerned his own person, the Prophet was always the epitome of kindness and generosity.
Also the Prophet was not certainly without love and compassion. Although the Prophet was in a sense a king or ruler of a community and a judge and had to deal according to justice in both capacities, he was at the same time one whose being was anchored in the love for God.
From the Muslim point of view, the Prophet is the symbol of perfection of both the human person and human society.
Piety, Combativeness, Magnanimity
The universal characteristics of the Prophet are not the same as his daily actions and day to day life. They are, rather, characteristics which issue forth from his personality as a particular spiritual prototype. Seen in this light there are essentially three qualities that characterize the Prophet.
First of all the Prophet possessed the quality of piety in its most universal sense, that quality which attaches man to God. The Prophet was in that sense pious. He had a profound piety which inwardly attached him to God, that made him place the interest of God before everything else including himself.
Secondly he had a quality of combativeness, of always being actively engaged in combat against all that negated the Truth and disrupted harmony. Externally it meant fighting wars, either military, political or social ones, the war which the Prophet named the 'little holy war' [al-jihad al-asghar]. Inwardly this combativeness meant a continuous war against the carnal soul [nafs], against all that in man tends towards the negation of God and His Will, the 'great holy war' [al-jihad al-akbar].
If a religion is to be an integral part of life it must try to establish peace in the most profound sense, namely to establish equilibrium between all the existing forces that surround man and to overcome all the forces that tend to destroy this equilibrium. No religion has sought to establish peace in this sense more than Islam. It is precisely in such a context that war can have a positive meaning as the activity to establish harmony both inwardly and outwardly and it is in this sense that Islam has stressed the positive aspect of combativeness.
The Prophet was faced from the beginning of his prophetic mission with the task of wielding the sword of Truth, of establishing equilibrium and in this arduous task he had no rest. His rest and repose was in the heart of the holy war [jihad] itself and he represents this aspect of spirituality in which peace comes not in passivity but in true activity. Peace belongs to one who is inwardly at peace with the Will of Heaven and outwardly at war with the forces of disruption and disequilibrium.
Finally, the Prophet possessed the quality of magnanimity in its fullness. His soul displayed a grandeur which every devout Muslim feels. He is for the Muslim nobility and magnanimity personified.
Strength, Nobility and Serenity
To focus more sharply on the personality of the Prophet, the qualities can be enumerated as strength, nobility and serenity or inner calm.
Strength is outwardly manifested in the little holy war and inwardly in the great holy war. It is this great jihad which is of particular spiritual significance as a war against all those tendencies which pull the soul of man away from the Centre and Origin and bar him from the grace of heaven.
The nobility or generosity of the Prophet shows itself most of all in charity towards all men and more generally towards all beings.
The aspect of serenity, which also characterizes all true expressions of Islam, is essentially the love of truth. It is to put the Truth before everything else. It is to be impartial, to be logical on the level of discourse, not to let one's emotions color and prejudice one's intellectual judgment. It is not to be a rationalist, but to see the truth of things and to love the Truth above all else. To love the Truth is to love God who is the Truth, one of His Names being the Truth [al-haqq].
In Islam, when one thinks of the Prophet who is to be emulated, it is the image of a strong personality that comes to mind, who is severe with himself and with the false and the unjust, and charitable towards the worlds that surrounds him. On the basis of these two virtues of strength and sobriety on the one hand and charity and generosity on the other, he is serene, extinguished in the Truth.
He is that warrior on horseback who halts before the mountain of Truth, passive towards the Divine Will, active towards the world, hard and sober towards himself and kind and generous towards the creatures about him.
The second Shahadah, Muhammadun rasul Allah [Muhammad is the Prophet of God] thus implies by its sound the power, generosity and serenity of reposing in the Truth characteristic of the Prophet. This repose in the Truth is not based on a flight from the world but on a penetration into it in order to integrate and organize it. The spiritual castle in Islam is based on the firm foundations of harmony within human society and in individual human life.
Hadith and Sunnah
How can the Prophet become a guide for human life, and his life, deeds and thoughts serve as a guide for the Muslim in this terrestrial journey? The answer to this fundamental question, which concerns al the individual and collective life of Muslims of later generations, lies in the sayings which he left behind and which are known as Hadith and his daily life and practice known as Sunnah.
When man meets an extraordinary person he carries the impression of this meeting always. This end is achieved through the fresh interpretation that each generation makes of his life [siyar], through the litanies and chants repeated in his priase [mada'ih] and though the celebrations marking his birth [mawlid] or other joyous occasions.
The Hadith literature, in both Sunni and Shi'ite sources, is a monumental treasury of wisdom which is at once a commentary upon the Qur'an and a complement to its teachings. The prophetic sayings concern every domain from pure metaphysics to table manners. In addition, in this literature many questions pertaining to metaphysics, cosmology, eschatology and the spiritual life are discussed. Altogether, after the Qur'an, the Hadith and the prophetic Sunnah which is closely bound to it are the most precious source of guidance which Islamic society possesses, and along with the Qur'an they are the fountainhead of all Islamic life and thought.
The Hadith is, after the Qur'an, the most important source of both the Law, Shari'ah, and the Spiritual way, Tariqah. And it is the vital integrating factor in Muslim society, for the daily lives of millions of Muslims the world over have been modelled upon the prophetic Sunnah and Hadith.
Through the Hadith and Sunnah Muslims come to know both the Prophet and the message of the Qur'an. Without Hadith much of the Qur'an would be a closed book. We are told in the Qur'an to pray but were it not for prophetic Sunnah we would not know how to pray. Something as fundamental as the daily prayers which are the central rite of Islam would be impossible to perform without the guidance of the prophetic practice. This applies to a thousand and one other situations so that it is almost unnecessary to emphasize the vital connection between the Qur'an and the practice and sayings of the Prophet whom God chose as its revealer and interpreter to mankind.
Within the vast corpus of prophetic sayings there are forty which are called 'sacred sayings' [Hadith qudsi] which are not a part of the Qur'an but in which God speaks in the first person through the Prophet. These sayings, although small in number, are of extreme importance in that they are, along with certain verses of the Qur'an, the basis of the spiritual life in Islam. Sufism is based on these sayings and many a Sufi knows them by heart and lives in constant remembrance of their message. These sayings all concern the spiritual life rather than social or political matters. They deal with man's direct relation with God.
The presence of these sayings indicate how deeply the roots of Islamic spirituality are sunk in the sources of the revelation itself. Far from being just a legal and social system devoid of a spiritual dimension, or one upon which a spiritual dimension was artificially grafted later on, Islam was, from the beginning, both a Law and a Way. The two dimensions of Islam, the exoteric and the esoteric, are best demonstrated in the case of the Prophet himself who was both the perfection of human action on the social and political plane and the prototype of the spiritual life in his inner oneness with God and in his total realization in which he saw nothing except in God and through God.
Prophetic Tradition and the Cycle of Prophecy
Prophethood is, according to the Islamic view, a state bestowed upon men whom God has chosen because of certain perfections in them by virtue of which they become the instrument though whom God reveals His message to the world. Their inspiration is directly from Heaven. A prophet owes nothing to anyone. he is not a scholar who discerns through books certain truths, nor one who learns from other human beings and in turn transmits this learning. His knowledge marks a direct intervention which is not, from the Islamic point of view, an incarnation but a theophany [tajalli]. This definition of prophethood holds true for every prophet, not just in the case of the founder of Islam.
Although all prophecy implies a meeting of the Divine and human planes, there are degrees of prophecy dependent upon the type of message revealed and the function of the messenger in propagating that message.
There is first of all the nabi, a man who brings news of God's message, a man whom God has chosen to speak to. But the message that the nabi receives is not necessarily universal. He may receive a message which is to remain within him and not be divulged openly or is meant to be imparted to only a few in the cadre of an already existing religion. Of the prophets in this sense [anbiya], there are, according to tradition, one-hundred and twenty-four thousand whom God has sent to every nation and people.
The universality of prophecy so clearly enunciated in the Qur'an means the universality of tradition, of religion. It means that all orthodox religions come from heaven and are not man-made. It also implies by its comprehensive formulation the presence of Divine revelation not only in the Abrahamic tradition but among all nations.
Among the anbiya there are those who belong to another category of prophets, or a new level of prophecy, namely those who not only receive a message from heaven but are also chosen to propagate that message for the segment of humanity providentially destined for it. The prophet with such a function is called rasul.
Above the rasul stands the prophet who is to bring a major new religion to the world, the 'possessor of firmness and determination' [ulu'l-'azm].
There are then altogether three grades of prophecy, that of the nabi, the rasul and the ulu'l-'azm. The Prophet was at once a nabi, a rasul and an ulu'l-'azm and brought the cycle of prophecy to a close. After him there will be no new Shari'ah or Divine Law brought into the world until the end of time. There are to be no revelations [wahy] after him, for he marks the termination of the prophetic cycle [da'irat al-nubuwwah].
It may on the surface appear as a great tragedy that man seems to be thus left without any possibility of renewing the truths of the revelation through new contact with the source of truth. But in reality the termination of the prophetic cycle does not mean that all possibility of contact with the Divine order has ceased. Whereas revelation [wahy] is no longer possible, inspiration [ilham] remains always as a latent possibility. Whereas the cycle of prophecy [da'irat al-nubuwwah] has come to an end, the cycle of wilayat [da'irat al-wildyah], which for want of a better term may be translated as the 'cycle of initiation' and also sanctity, continues.
Actually wilayah means the presence of this inner dimension within Islam which the Prophet inaugurated along with a new Shari'ah and which will continue to the end of time. Thanks to its presence, man is able to renew himself spiritually and gain contact with the Divine although a new revelation is no longer possible.
Far from there being a need for any new religion, which at this moment of time can only mean a pseudo-religion, the revelation brought by the Prophet contains in itself all that is needed to fulfill in every way the religious and spiritual needs of Muslims, from the common believer to the potential saint.
Universal Man
The Prophet, besides being the leader of men and the founder of a new civilization, is also the perfection of the human norm and the model for the spiritual life of Islam. He said 'I am a human being like you' [ana basharun mithlukum], to which Muslim sages over the ages have added, yes, but like a precious gem among stones [ka'l-yaqut bain al-hajar]. The profound symbolism contained in this saying is connected with the inner nature of the Prophet. All men in their purely human nature are like stones, opaque and heavy and a veil to the light that shines upon them.
The Prophet also possesses this human nature outwardly. But inwardly he has become alchemically transmuted into a precious stone which, although still a stone, is transparent before the light and has lost its opacity. The Prophet is outwardly only a human being [bashar], but inwardly he is the full realization of manhood in its most universal sense. He is the Universal Man [al-insan al-kamil], the prototype of all of creation, the norm of all perfection, the first of all beings, the mirror in which God contemplates universal existence. He is inwardly identified with the Logos and the Divine Intellect.
Islam considers all prophets as an aspect of the Universal Logos, which in its perspective is identified with the 'Reality of Muhammad' [al-haqiqat al-muhammadiyyah], which was the first of God's creation and through whom God sees all things. As the Muhammedan Reality the Prophet came before all the other prophets at the beginning of the prophetic cycle, an it is to this inner aspect of him as the Logos to which reference is made in the Hadith 'He [Muhammad] was prophet [th Logos] when Adam was still between water and clay.'
So did the cycle of Prophecy begin with the Muhammedan Reality, with the inner reality of Muhammad, while it ended with the human manifestation of him. He thus is inwardly the beginning and outwardly the end of the prophetic cycle which he synthesizes and unifies in his being. Outwardly he is a human being and inwardly the Universal Man, the norm of all spiritual perfection.
The Prophet possessed in himself that reality which later gained the technical name of Universal Man. But the 'named' was there long before this name was given to it.
Summary
The Prophet is human equilibrium which has become extinct in the Divine Truth. He marks the establishment of harmony and equilibrium between all tendencies present in man, his sensual, social, economic, political tendencies, which cannot be overcome unless the human state itself is transcended. He displays the integration of these tendencies and forces with the aim of establishing a basis which naturally leads towards contemplation and extinction in the Truth. His spiritual way means to accept the human condition which is normalized and sanctified as the ground for the most lofty spiritual castle.
The spirituality of Islam of which the Prophet is the prototype is not the rejection of the world but the transcending of it through its integration into a Centre and the establishment of a harmony upon which the quest for the Absolute is based. The Prophet in these qualities that he displayed so eminently is at once the prototype of human and spiritual perfection and a guide towards its realization.
The Prophet is the perfection of both the human collectivity and the human individual, the norm for the perfect social life and the prototype and guide for the spiritual life. He is both the Universal Man and the Primordial Man [al-insan al-qadim].
The Prophet possessed eminently both the human [nasuf] and spiritual [lahut] natures, and for this very reason his example makes possible the presence of a spiritual way in Islam. He was the perfect ruler, judge and leader of men. He was the creator of the most perfect Muslim society in comparison with which every later society is a falling away. But he was in addition the prototype of the spiritual life. That is why it is absolutely necessary to follow in his footsteps if one aspires towards spiritual realization.
The love of the Prophet is incumbent upon all Muslims and especially upon those who aspire towards the saintly life. This love must not be understood in an individualistic sense. Rather, the Prophet is loved because he symbolizes that harmony and beauty that pervade all things, and displays in their fullness those virtues, the attainment of which allow man to realize his theomorphic nature.

The Last Religion

RELIGION
Religion itself is derived from the word 'religio' which means to bind. It is that which binds man to the truth. As such every religion possesses ultimately two essential elements which are its basis and foundation: a doctrine and a method.
These two elements, the doctrine and the method, the means of distinguishing between what is Real and what appears to be real, exist in every orthodox and integral religion and are in fact the essence of every religion. No religion, whether it be Islam or Christianity, Hinduism or Buddhism, can be without a doctrine as to what is absolute and what is relative. Only the doctrinal language differs from one tradition to another. Nor can any religion be without a method of concentrating on the Real and living according to It although the means again differ in different traditional climates.
Every religion believes in a transcendent Reality that stands above the world of change and becoming. The doctrine is thus a discrimination between the Absolute and the relative, between grades of reality, degrees of universal existence. And the method is precisely the means of attaching the relatively real to the absolutely real once one realizes that the reality of the soul and the world that surrounds it is not absolute but relative, that both the soul and the world derive their sustenance from a Reality that transcends both the soul and the world.
This relation between man and God, or the relative and the Absolute is central in every religion.
The Islamic perspective is based upon the consideration of the Divine Being as He is in Himself not as He is incarnated in history.
There are certain religions which emphasize a particular incarnation of the Divinity or various manifestations of the Absolute.
Islam is a religion based not on the personality of the founder but on Allah Himself.
THE NATURE OF MAN
Islam legislates for man according to his real nature as he is with all the possibilities inherent in the human state as such. But what does 'man as he is' mean? Seen in his ordinary condition man is a weak and negligent being. He is usually subservient to his surroundings and a prisoner of his own lust and animal passions. He does not know what it really means to be man and does not live to the full potentialities of his human condition.
INTELLIGENCE, WILL and SPEECH
The Islamic revelation conceives of man as this theomorphic being and addresses itself to that something in man which is in the form of the 'Divine'. That something is
INTELLIGENCE
An intelligence that can discern between the true and the false or the real and illusory and is naturally led to Unity or tawhid. Islam asks what is intelligence and what is its real nature. The real nature of intelligence is ultimately to come to realize that La ilaha ill'Allah, that is to come to know that in the end there is only one Absolute Reality. It is to realize the absolute nature of Allah and the relativity of all else that is other than He. The Qur'an calls those who have gone astray from religion as those who cannot intellect, 'la ya'quilun', those who cannot use their intelligence correctly. It is very significant that the loss of faith is equated in Qur'anic language not with the corruption of the will but with the improper functioning of intelligence.
WILL
A will to choose freely between the true and the false. What is the nature of the will? It is to be able to choose, to choose freely between two alternatives, between the real and the unreal, between the true and the false, between the Absolute and the relative. Were man not to be free religion would have no real meaning. Free will is necessary to the religious conception of man and this is as much true of Islam as of any other religion.
SPEECH
The power of speech, of the word to be able to express the relationship between the Divinity and man. Speech is the most direct manifestation of what we are, of our innermost being. We cannot express our being in any way more directly than speech. Speech is in a sense the external form of what we are inwardly.
KNOWLEDGE
Christianity is essentially a mystery which veils the Divine from man. In Islam, it is man who is veiled from God. The Divine Being is not veiled from us, we are veiled from Him and it is for us to try to rend this veil asunder, to try to know God.
Islam is essentially a way of knowledge; it is a way of gnosis [ma'rifah]. Islam leads to that essential knowledge which integrates our being, which makes us know what we are and be what we know. In other words, Islam integrates knowledge and being in the ultimate unitive vision of Reality.
REVELATION
Man needs revelation because although a theomorphic being, he is by nature negligent and forgetful; he is by nature imperfect.
Man cannot alone uplift himself spiritually. He must be awakened from the dream of negligence by one who is already awake. Man is thus in need of a message from heaven and must follow a revelation in order to realize the full potentiality of his being and have the obstacles which bar the correct functioning of his intelligence removed.
The most profound reason for the need of revelation is the presence of obstacles before the intelligence which prevent its correct functioning. More directly, the fact that although man is made in the 'image of God' and has a theomorphic being he is always in the process of forgetting it. He has in himself the possibility of God-like but he is always in the state of neglecting this possibility. That is why the cardinal sin in Islam is forgetfulness. It is negligence [ghaflah] of what we really are. It is a going to sleep and creating a dream world around us which makes us forget who we really are and what we should be doing in this world. Revelation is there to awaken man from the dream and remind him what is really means to be man.
THE HUMAN CONDITION
Man's central position in the world is not due to his cleverness or inventive genius but because of the possibility of attaining sanctity and becoming a channel of grace for the world about him.
The Islamic conception of man is that man participates fully in the human state, not through the many activities with which he usually identifies himself but by remembering his theomorphic nature. And because he is always in the process of forgetting this nature he is always in need of revelation.
There is no single act which has warped and distorted human will. Rather, many by being man is imperfect, only God being perfection as such. Being imperfect man has the tendency to forget and so is in constant need of being reminded through revelation of his real nature.
Man is in absolute need of religion without which he is only accidentally human. It is only through participation in a tradition, that is, a divinely revealed way of living, thinking and being, that man really becomes man and is able to find meaning in life. It is only tradition in this sense that gives meaning to human existence.
The privilege of participating in the human state, in a state which contains the opportunity and possibility of becoming God-like, of transcending the world of nature, and of possessing an immortal soul whose entelechy lies beyond the physical world, carries with it also a grave responsibility.
The very grandeur of the human condition is precisely in that he has both the possibility of reaching a state 'higher than the angels' and at the same time of denying God.
Being given the possibility of being God-like through the acceptance of the 'trust of faith', man can also play the role of a little deity and deny God as such. Therein lies both the grandeur and seriousness of the human condition.
Each being in the Universe is what it is. It is situated on a particular level of existence. Only man can stop being man. He can ascend above all degrees of universal existence and by the same token fall below the level of the basest of creatures. The alternatives of heaven and hell placed before man are themselves an indication of the seriousness of the human condition.
Man is presented with a unique opportunity by being born in the human state and it is a tragedy for him to fret away and waste his life in pursuits which distract him from the essential goal of his life which is to save his immortal soul.
COVENANT
There is in Mecca in the house of God a black stone which is in fact a meteor. In the Islamic tradition, this stone which fell from heaven, symbolizes the original covenant [al-mithaq] made between man and God. God taught man the name of all the creatures as we are told in the Qur'an ass well as in the Old Testament. This means that God gave man the possibility of dominating over all things, for to possess the 'name' of a thing means to exercise power over it.
It is a miracle that human existence is given the possibility of denying its own source. But man is given all this and much more in return for something which God wants of him and the black stone is the symbol of this covenant made between man and God.
By accepting the covenant man has in turn certain duties to perform:
• make his intelligence conform to the Truth which comes from the Absolute
• make his will conform to the Will of the Absolute and his speech to what God wants of man
In return for all the blessings and gifts that God has given man, man must in turn remember his real nature and always keep before him the real goal of his terrestrial journey. He must know who he is and where he is going. This he can do only by conforming his intelligence to the Truth and his will to the Divine Law.
WHAT IT MEANS TO BE MUSLIM
To accept the Divine covenant brings up the question of living according to the Divine Will. The very idea of Islam is that through the use of intelligence which discerns between the Absolute and the relative one should come to surrender to the Will of the Absolute.
This is the meaning of Muslim: one who has accepted through free choice to conform his will to the Divine Will.
Islam is actually like a several storied mountain and everything in it has different degrees and levels of meaning, including the concept of Muslim itself.
Firstly, anyone who accepts a Divine revelation is a 'Muslim' in its universal sense, be he a Muslim, Christian, Jew or Zoroastrian. In its first meaning, Muslim refers to that human being who through the use of his intelligence and free will accepts a divinely revealed law.
Secondly, 'muslim' refers to all creatures of the Universe who accept Divine law in the sense that they conform to the unbreakable laws which the Western world calls 'laws of Nature.'
It is the Will of the Creator that expresses itself in what is called 'laws of nature' in Western thought, and everything in the Universe is in a profound sense Muslim except for man who, because of this free choice given to him as a trust to bear, can refuse to submit to His Will.
It is only man who can stop being Muslim in this second meaning of the term 'muslim', whereas all other beings are 'muslim' in this sense by virtue of their complete submission to the Divine Will which manifests itself as 'laws of nature'.
Finally, there is the highest meaning of Muslim which applies to the saint. The saint is like nature in that every moment of his life is lived in conformity with the Divine Will, but his participation in the Divine Will is conscious and active whereas that of nature is passive
In summary,
• The first meaning of Muslim pertains to nature;
• The second meaning of Muslim pertains to man who has accepted a revelation;
• The third meaning of Muslim pertains to the saint who not only has accepted revelation, but lives fully in conformity with the Divine Will.
UNITY
Islam is a universal concept that comprehends man and the Universe about him and lies in the nature of things. In a more particular sense, as a religion which was revealed nearly fourteen hundred years ago, it continues to base itself on what is in the nature of things, concentrating particularly on the Divine nature itself. For this reason Islam is based from beginning to end on the idea of Unity [tawhid], for God is One.
Unity is the alpha and omega of Islam.
In addition to being a metaphysical assertion about the nature of the Absolute, Unity is a method of integration, a means of becoming whole and realizing the profound oneness of all existence.
Every aspect of Islam rotates about the doctrine of Unity which Islam seeks to realize first of all in the human being in his inner and outward life. Every manifestation of human existence should be organically related to the Shahadah, La ilaha ill'Allah, which is the most universal way of expressing Unity. This means that man should not be compartmentalized either in his thoughts or actions. Every action, even the manner of walking and eating, should manifest a spiritual norm which exists in his mind and heart.
Unity expresses itself socially in the integration of human society which Islam has achieved to a remarkable degree.
Unity manifests itself politically in Islam's refusal to accept as the ultimate unit of the body politic anything less than the totality of the Islamic community, or the ummah.There is only one Muslim people, no matter how scattered and far removed its members may be.
In the realm of arts and sciences, Islam has always sought to unify all domains of knowledge, and its function is to integrate. The history of Islam has demonstrated this aspect in both philosophy and science as well as in art, in which forms were elucidated and elaborated to display Unity.
MISCONCEPTIONS ABOUT ISLAM
Being based on Unity, Islam has envisaged a total way of life which excludes nothing. Its legislation is quite realistic in conformity with its perspective, which is based on the real nature of things. Islam envisages not only the saint but also the usual man with all his strengths and weaknesses. For this very reason it has been falsely accused by many Christians as being worldly or being the religion of the sword.
It is true that Islam has legislation for even war whereas Christianity orders man to turn the other cheek, and is mild and gentle in its teachings. But what is forgotten is that
• either a religion is made for saints, as Christ said, 'My Life is not of this world' in which case it leaves aside political, social and economic questions and envisages all of its followers as potential saints and, in fact, can only function in a society of saints;
• or a religion tries to encompass the whole of man's life, in which case it must take into account the whole of man's nature with all the weaknesses and shortcomings it has, and legislate for the political and economic life of man as well as the purely religious aspect of his existence.
The criticism against Islam as a religion of the sword is thus not a valid one. Islam, by legislating war, limited it whereas Christianity left it outside of its consideration. It is not accidental that the most devastating wars of this century have begun in the West where Christianity has been the dominating religious influence.
War, in a limited sense at least, is actually in the nature of things and Islam, rather than leaving it aside as if it did not exist, limited it by accepting it and providing religious legislation for it. One can at least say that the terrible wars of this century have not come out of the Muslim world, but out of what some people have called the 'post-Christian' West.
A religion which seeks to encompass the whole of life must consider all of its realities.
• Christianity, concentrating on man's spiritual life, did not consider his political and social needs;
• Islam, basing itself on Unity, had to integrate all of human life and could not overlook any aspect of it.
CHARACTER OF ISLAM
The character of Islam is directly connected with the fact that it is both the 'primordial religion' and the last religion in the present life of humanity. Islam considers itself as the primordial religion [al-din al-hanif] because it is based on the doctrine of Unity which has always existed and which lies in the nature of things. It sought to accomplish this by its uncompromising emphasis on Divine Unity and by seeking to return man to his original nature [fitrah] which is veiled from him because of his dream of negligence.
According to the Islamic perspective, God did not send different truths through His many prophets but different expressions and forms of the same fundamental truth of Unity, using as a basis the three elements of intelligence, will and speech which makes the realization of Unity possible.
Mankind did not evolve gradually from polytheism to monotheism. Man was originally a monotheist who fell gradually into polytheism, and has to be reminded periodically of the original doctrine of Unity.
History consists of a series of cycles of decay and rejuvenation. The Islamic conception of history is one of a series of cycles of prophecy, each cycle followed by a gradual decay leading to a new cycle or phase.
Islam believes itself to be the third great manifestation of the Abrahamic tradition, after Judaism and Christianity. Now, as Christians know so well, trinity is a reflection of unity so that this third manifestation of the Abrahamic tradition is in a sense a return to the original Unity, to the 'religion of Abraham'. As Judaism represents the law or the exoteric aspect of this tradition and Christianity the way or the esoteric aspect of it, so does Islam integrate the tradition in its original unity by containing both a law [shari'ah] and a way [tariqah]. It can be said that essentially
• Judaism is based on the fear of God;
• Christianity is based on the love of God;
• Islam is based on the knowledge of God.
If Islam is the 'primordial religion' it is also the 'last religion' and in fact it is through this particularity that it becomes not just religion as such but a particular religion to be accepted and followed.
By re-affirming what all the prophets have asserted over the ages, Islam emphasized its universal character as the primordial religion and by considering itself as the last religion [a claim no other orthodox religion before Islam ever made], Islam attained its particularity which distinguishes it and gives it its specific form as a religion.
No religion can in fact be the universal religion as such. It is so inwardly, but outwardly it must be a particular religion which induces men to accept and follow it through specific forms and rites. Man, living in the world of the particular, must begin from the particular in order to reach the universal. The beauty of revealed religion is precisely that although externally it is a form, it is not a closed form but one which opens inwardly towards the Infinite.
THE PROPHETIC CYCLE
Islam also had to have a particular form and that came from its character as the last religion. With the Prophet the prophetic cycle came to an end. The Prophet who was the 'Seal of Prophecy' [khatam al anbiya'] announced that there would be no prophets after him and history has gone to prove his claim.
Islam does not envisage an indefinitely prolonged march of history for eons on end. It believes that the history of the present humanity has a beginning and an end, marked by the eschatological events described in the Qur'an and Hadith. It is until the occurrence of these events that no new prophet shall come. At the end of the cycle Islam believes, like Christianity, not in the coming of a new prophet but in the second coming of Christ. Until such a happening Islam is the last religion and the Prophet the last prophet, not to be followed by another revelation from heaven.
This particularity of Islam as the last religion in the prophetic cycle gives it the power of synthesis so characteristic of this tradition. Being the final message of revelation, Islam was given providentially the power to synthesize, to integrate and absorb whatever was in conformity with its perspective from previous civilizations. Islam integrated in its world-view what was ultimately in conformity with the Shahada, La ilaha ill'Allah, which is the final criterion of orthodoxy in Islam. Coming at the end of the prophetic cycle, Islam has considered all the wisdom of traditions before it as in a sense its own and has never been shy of borrowing from them and transforming them into elements of its own world view.
In Islam, as in every orthodox tradition, originality means to express the universal truths that are perennial in manner that is fresh and bears the fragrance of spirituality, indicating that the expression comes not from outward imitation but from the source of the Truth itself.
Spiritual vitality, like organic, comes not in creation from nothing but in transformation and integration into a pattern which comes in essence from heaven.
SUMMARY
Islam is based on the universal relation between God and man, God in His Absoluteness and man in his profound theomorphic nature.
Islam bases the realization of this central relationship on intelligence, will and speech and consequently on equilibrium and certitude..
Islam has sought to establish equilibrium in life by channeling all of man's natural needs and inclinations, all those natural desires and needs such as that for food, shelter, procreation, etc. given by God and necessary in human life, through the Divine Law [Shariah].
Upon the firm foundation of this equilibrium Islam has enabled man to build a spiritual castle based on contemplation and the certainty that there is no divinity other than the Absolute.
Islam is a Divine revelation which was placed as a seed in the heart of man who was the receptacle of this Divine message.
Man is the container. He cannot break this container; he can only purify it and empty it of the pungent substance that fills it so that it can become worthy of receiving the Divine nectar.
The seed of Islam was placed in the heart of man through the Qur'an and the instrument of its propagation among men, the Prophet. From this seed there grew that spiritual tree which has created one of the greatest civilizations in history, a tree under whose shade a sizeable segment of the human race live and die today and find meaning and fulfillment in life.

What is Islam

"Did you think that We had created you in play, and that you would not be returned unto Us?" The noble Qur'an, Al-Muminoon(23):115.
What Does "Islam" Mean?
The word "Islam" itself means "Submission to Allah." The religion of Islam is not named after a person as in the case of "Christianity" which was named after Jesus Christ, "Buddhism" after Gutama Buddha , "Marxism" after Karl Marx, and "Confucianism" after Confucius.
Similarly, Islam is not named after a tribe like "Judaism" after the tribe of Judah and "Hinduism" after the Hindus. The Arabic word "Islam" means the submission or surrender of one's will to the will of the only true god worthy of worship, "Allah" (known as God "the Father" in Christianity).
Anyone who does indeed submit to the will of Allah as required by Islam is termed a "Muslim," which means one who has submitted to the will of Allah. Many people in the West have developed the sad misinformed trend of calling Islam "Muhammadenism" and it's followers "Muhammadins." This is a totally foreign word to Muslims and unrecognized by them. No Muslim has ever called his religion "Muhammadenism" or called himself a "Muhammadin."
What Is The Basic Concept of Islam?
Islam teaches us that this life is a life of worship. We are placed on this earth in order to worship Allah and obey His command. During this earthly life we are subjected to a series of trials. We have the option of enduring these trials and conforming to certain laws, and our reward will be great in the next life, or we may decline to endure these trials and choose to not conform to the law, then we will be made to regret it in the next life.
Each person will be solely and completely responsible for their own final reward. We are also told that God has designed these laws to make this life a better, safer, and more tolerable one for us. If we elect to conform to them then we will see the result in this life even before moving on to the next.
We are told that the earthly life is a life of faith and work, and the next life is one of reward and no work. We have been placed on this earth to worship God, fast, pray, be industrious, good, kind, respectful, and a source of uprightness and morality. We are told that God has no need of our worship. Our worship can not increase the kingdom of God nor add to His power, however, it is in our best interests both in this life and the next that we do.
Unlike some other religions which claim that God entered in a covenant with a certain group of people and that this group is genetically better than all other human beings, or closer to God, Islam on the other hand teaches that no color, race, tribe, or lineage is better than any other. Islam teaches that all humans are equal in the sight of Allah and that the only thing that can distinguish them in His sight is their piety and worship.
"O humankind! Verily! We have created you from a male and female, and have made you nations and tribes that you may know one another. Verily! the noblest among you in the sight of Allah is the most God-fearing. Verily! Allah is The Knower, The Aware." The noble Qur'an, Al-Hujrat(49):13.
Levels of Islam
Islam consists of three levels, each building upon the lower ones. They are:
1) Islam:
• Testify that there is no god but Allah and that Muhammad is the messenger of Allah
• Establish the daily prayers
• Pay Zakat (Obligatory charity due the poor)
• Observe the fast of Ramadan
• Perform pilgrimage to the Ka'aba (in Makkah ) once in your life if you are able
2) Faith (Iman):
• To believe in Allah
• To believe in His angels
• To believe in His Books (Scriptures)
• To believe in His Messengers
• To believe in the Day of Judgment
• To believe in the Divine Decree (Divine fate) whether good or evil
3) Excellence/Goodness (Ihsan )
To worship Allah (God) as if you see Him, for if you can not see Him, He assuredly sees you.
In Sahih Muslim, Abdullah ibn Umar ibn al-Khattab narrated:
"My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah's Apostle (pbuh) when there appeared before us a man dressed in pure white clothes, his hair was extraordinarily black. There were no signs of travel on him, but none among us recognized him.
This man came and sat beside the Apostle (pbuh) kneeling before him and placing his palms on his thighs. He then said: Muhammad, inform me about al-Islam.
The Messenger of Allah (pbuh) said: Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey.
He (the inquirer) said: You have told the truth.
He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth.
He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree, either good and evil.
He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds).
He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you. He (the inquirer) again said: Inform me about the hour (of the judgment).
He (the Holy Prophet) remarked: The one who is asked knows no more than the one who is inquiring (about it).
He (the inquirer) said: Tell me some of its indications.
He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and master, and that you will find barefooted, destitute goat-herders vying with one another in the construction of magnificent buildings.
He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with the messenger of Allah for a long while. The prophet Muhammad then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle know best.
He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in your religion."
What Are The Pillars of Islam?
Islam is built upon five major pillars. A Muslim is taught that anyone who dies observing these five basic pillars will enter heaven. As mentioned, they are:
(1) To bear witness that there is no entity worthy of worship except Allah(God) alone, and that Muhammad (pbuh) was His messenger. This establishes obedience to God Almighty alone.
(2) To perform five prescribed prayers to God every day according to a specific prescribed method and at specific prescribed times. This continually reminds us to bear God in mind in all actions, either before or after any given prayer.
(3) To pay two and a half percent (2.5%) of ones wealth to charity every year if their savings exceed a certain minimum level which is considered above the poverty level. (This is the basic concept, the actual calculation is a little more complex).
(4) To fast the month of Ramadhan (from the Islamic Lunar calendar) every year from sun rise until sunset. This involves not eating, drinking, or having marital relations, from sun rise until sun set.
(5) To perform a pilgrimage to Makkah (in the Arabian Peninsula) once in a Muslim's lifetime if it is financially possible and their health permits. During this period, Muslims come from all over the world to join together for six days in a prescribed set of acts of worship. All Muslim men are mandated to wear the same garment which was designed to be very plain, simple, and cheap to obtain.
Mu'ad ibn Jabal said: I said to Allah's Messenger (peace be upon him): Inform me about an act which would entitle me to enter into Paradise, and distance me from the Hell-Fire. He (the Prophet) said:
"You have asked me about a matter [which ostensibly appears to be] difficult but it is easy for those for whom Allah, the Exalted, has made it easy. Worship Allah and do not associate anything with him, establish prayer, pay the Zakat, observe the fast of Ramadhan and perform Hajj to the House (Ka'aba)." (Narrated by Ahmed, al-Tirmathy, and ibn Majah)
Prophet Muhammad (pbuh)
Muslims are taught that prophets are humans who have been selected by God for a special purpose. They are given miracles to assist them in their message but these miracles are not performed through their own power, but through the power of God. The prophets of God have no divine powers of their own, nor even the power to decide who will go to heaven or to hell. They are merely there to convey the message entrusted to them by God to the best of their ability.
In a similar manner, Muhammad (pbuh) was assisted by God with a number of miracles and entrusted to convey His message to mankind. Muhammad (pbuh) himself, however, was just a regular human being. He could not issue passes to heaven. He could not condemn people to hell. He could not change what was in people's hearts. He could only convey the message and hope that they would believe.
Muhammad (pbuh) lived like any other man or woman of his people. He dressed like they dressed. He ate the same food they ate. He lived in the same manner and in the same sort of houses they did. It would be impossible for someone who did not know him to pick him out of a crowd.
Muhammad (pbuh) taught his followers through example. If he commanded his followers to do something, he would be the first to abide by this command. He never broke his word, he was by far the most charitable man among his people. He was the most God-fearing and the least attached to this life.
He never in his life accepted charity, but worked for a living. He never lied. It was not at all uncommon for him to spend months on end enduring severe hunger never seeing a single cooked meal. He taught his followers to be merciful to their children and respectful to their elders. He commanded them to never taste alcohol, gamble, engage in usury (interest), fornication, envy, deceit, or back-biting.
Muhammad (pbuh) taught that no human being needs any other human being to intercede for him with God. He showed them that God is within the reach of all his creation. He hears and sees all and answers His servant's prayers.
Muhammad (pbuh) further severely cautioned against promoting any of God's creation or groups thereof to higher levels of divine authority and closeness to God than others, or the excessive glorification of any human being. This includes the prophets of God themselves. He taught that the very best of God's servants are those who continuously seek out knowledge and that God sees all that they do.
Muhammad (pbuh) taught his followers to be industrious and to earn an honest living. He taught them that the best Muslims are those who are not overly obsessed with earthly wealth since excessive wealth usually leads to corruption.
However, he also taught that a wealthy person who is not blinded by his wealth is not condemned by God and may even be able to utilize his wealth in acts of worship not available to the poor. In other words, Muhammad (pbuh) taught moderation in all things.
There is much more that could be said about the teachings of Muhammad (pbuh), however, probably one of the most general summaries made by Muhammad (pbuh) in this regard was:
"Righteousness is good conduct, and sin is that which weaves inside your chest and you hate for it to be revealed to mankind."
No 'Religious' Hierarchy
In Islam, there is no hierarchy of religious leadership such as the people of some other religions may have come to expect. There are no priests, bishops, monks, Popes, ...etc. Muslims define a scholar of Islam as an 'Imam' (not to be confused with the "Imams" of Iran who claim to have boundless supernatural powers and divine attributes). In any given neighborhood, the Imam is the person that a Muslim seeks for religious rulings.
For example, if a Muslim dies and his sons want to distribute his inheritance, they go to the Imam and he presents them with the verses of the Qur'an and the Sunnah which describe the required procedure. This man will also usually give religious lectures to teach the Qur'an and the Sunnah.
The Muslim Imams and scholars have no special divine powers. They cannot forgive sins. They do not receive divine "inspirations." They cannot issue passes to heaven. They do not have knowledge of the unseen. The can not change the law. They are just regular Muslims who have distinguished themselves with their study and their knowledge.
No Monasticism (monkhood)
Islam commands Muslims to obey Allah and follow his command. It specifies acts of worship which are acceptable. It encourages Muslims to work and be industrious. It forbids 'monkhood ' and excessive 'spritualization' or 'Zen' and other such practices. A Muslim is commanded not to forbid upon himself that which was made lawful by Allah, nor to introduce new and innovative acts of worship into the religion.
This means that a Muslim should not decide that even though Islam allows marriage, he will forbid it upon himself and remain celibate (he may choose not to marry, but he can not forbid it upon himself). If he wishes to perform extra worship, there are many avenues open to him, such as nightly prayer, charity, abstinence from sin....etc.
Muhammad (pbuh) once gave the example of two men. One was practicing monasticism and excessive worship, totally detaching himself from this worldly life. The other was working for a living and paying for the food and drink that the "monk" was consuming each day. Muhammad (pbuh) told his followers that the man who was making an honest living and supporting the 'monk' was greater in reward in the eyes of Allah.
The Law
Islam, like Judaism, is a structured set of laws and commandments. The basis of Islam is the five pillars mentioned previously. Anyone who dies observing the five pillars will enter heaven. Anyone who does not may enter Hell (there are exceptions). However, there are many subtle levels both above and below these. These levels are governed by the law.
Islam teaches us that Muslims will be rewarded in proportion to their good deeds, their restraint from evil deeds, and their faith. In this manner we will have people who will enter different levels of heaven, as well as different levels of hell, in direct proportion to their faith and deeds.
We learn about the laws of Islam from the Qur'an and the Sunnah. The Qur'an is the Holy book of Islam which contains the words of Allah Almighty and the broad guidelines of Islam. The Sunnah, is the traditions of the prophet Muhammad (pbuh) which included both his words and his actions.
The Sunnah usually provides the details for those laws which are drawn out in broad outlines in the Qur'an. Each one of these two sources has a dedicated and very complex science associated with it.
"And We have sent down unto you (O Muhammad) the Reminder (one of the names of the Qur'an), that you may clarify to mankind that which was sent down to them" The noble Qur'an, Al-Nahil(16):44
Al-Bukhari narrated upon the authority of Abu Hurairah, that he said: Allah's Messenger (peace be upon him) said:
"Allah said: 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave draws nearer to Me is that which I have ordained upon him. My slave continues to draw closer to Me through performing 'Nawafil' (supplementary worship) till I love him.
So I become the sense of hearing with which he hears, and the sense of sight with which he sees, and the hand with which he grips, and the leg with which he walks. And if he asks Me, I will give him, and if he asks my protection, I will protect him'"
The Way of Life
Islam is not the same as some other religions from the point of view that it is not confined to a certain place of worship or a certain act, or acts, of worship. Islam teaches it's followers that every single aspect of their life, from eating, to drinking, to sleeping, and everything in-between can be done in one of two ways: Either a way that pleases God, or one that displeases Him.
Islam is also a social, economic, and political way of life. Every single aspect of human existence is governed by the law of Islam. A Muslim is commanded to respect his elders and to show humility and respect to his parents. He is also commanded to show kindness and mercy to those who are younger or weaker than himself as well as all of God's beasts.
A Muslim is commanded to have nothing whatsoever to do with usury, gambling, or alcohol. A Muslim, however, is not passive and weak. He is commanded that if he sees the laws of God being violated or an injustice being committed, he must stand up for the truth and fight to establish the law of God, defend the oppressed, and establish justice and peace.
A Just But Merciful Law
Islam, as mentioned above, involves a structured set of laws and acts of worship. Some are more strict and rigid than others. For instance, there can be no excuse whatsoever for worshipping any entity other than Allah alone. Here there is no room for compromise. On the other hand, Islam is designed to also be flexible and lenient.
For instance, if a Muslim is sick and can not fast during the month of Ramadhan without incurring bodily harm to himself, then even though this is one of the five pillars of Islam , he is not mandated to fast. In fact he is encouraged not to fast. The law allows for leniency in this, and most other cases.
Muslims are taught that each good deed is multiplied by Allah Almighty till it becomes the equivalent of anywhere from ten up to seven hundred similar good deeds (sometimes more). An evil deed, however, is either counted as a single evil deed or is forgiven by Allah.
A Muslim is further taught that as long as there is life there is hope. So long as death has not yet overcome him, he can still repent from his evil deeds and, if his intentions are sincere, Allah is willing to forgive all of his past evil deeds no matter if they exceed the drops of water in the ocean.
Islam teaches Muslims that God holds them responsible for their INTENTIONS and not necessarily for their DEEDS. This is revealed by the prophet Muhammad (pbuh) in the following saying which was narrated by Umar ibn al-Khattab in Sahih Al-Bukhari:
"The Prophet (pbuh) said, "O people! The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended. So, whoever emigrated for Allah and His Messenger, then his emigration was for Allah and His Messenger, and whoever emigrated to achieve a worldly benefit or for a woman to marry, then his emigration was for that which he emigrated for".
"The good deed and the evil deed are not alike. Repel the evil deed with one which is better" The noble Qur'an, Fussilat(41):34
"Verily! Allah does not forgive that a partner should be ascribed unto Him. He forgives (all) save that to whom He will. Whoso ascribes partners to Allah, he has indeed invented a tremendous sin." The noble Qur'an, Al-Nissa(4):48.
"Whatever of misfortune strikes you, it is what your right hands have earned. And He forgives much." The noble Qur'an, Al-Shurah(42):30
"And those who, when they do an evil thing or wrong themselves, remember Allah and implore forgiveness for their sins. Who forgives sins save Allah only? and they do not knowingly repeat (the wrong) they did. The reward of such will be forgiveness from their Lord, and Gardens underneath which rivers flow, wherein they will abide for ever, a bountiful reward for workers!" The noble Qur'an, A'al-Umran(3):135-136.
"He knows the treachery of the eyes, and that which the chests do hide." The noble Qur'an, Ghafir(40):19.
"He is the One that accepts repentance from His Servants and forgives sins: and He knows all that you do." The noble Qur'an, Al-Shurah(42):25.
"The likeness of those who spend their wealth in Allah's way is as the likeness of a grain which grows seven ears, in every ear a hundred grains. Allah gives manifold increase to whom He will. Allah is All Embracing, All Knowing." The noble Qur'an, al-Bakarah(2):261
"Say: My slaves who have been prodigal to their own hurt! Despair not of the mercy of Allah, Who forgives all sins. Lo! He is the Forgiving, the Merciful. Turn unto Him repentant, and surrender unto Him, before there comes unto you the doom, when you cannot be helped. And follow the better (guidance) of that which is revealed unto you from your Lord, before the doom comes on you suddenly when you know not, Lest any soul should say Alas, my grief that I was unmindful of Allah, and I was indeed among the scoffers! Or should say: if Allah had but guided me I should have been among the dutiful! Or should say, when it sees the doom: Oh, that I had but a second chance that I might be among the righteous! (But now the answer will be): Nay, for My revelations came unto you, but you denied them and were scornful and were among the disbelievers." The noble Qur'an, Al-Zumar(39):53-59.
Abu Hurairah narrated that Allah's messenger (pbuh) said
"When Allah completed the creation, He wrote in His Book which is with Him on His throne: Verily, 'My Mercy has overcome my Anger'." Narrated in Sahih Al-Bukhari.
Abu Hurairah furhter narrated : I heard Allah's messenger (pbuh) saying:
"Allah has divided His Mercy into one hundred parts, and He kept ninety nine parts with Him and sent down one part on the earth, and because of that one single part, His creatures are merciful to each other, so that even the mare lifts up it's hoof away from it's baby animal, lest it should trample it." Narrated in Sahih al-Bukhari.
Names of God
The people of Christianity have been taught to refer to their deity as "God." If you were to ask one of them: "What is your god's name?," they would respond "God!" (there are some exceptions). They object to Muslims worshipping "Allah," and usually picture "Allah" as some pagan god. Some of them will even go so far as to curse "Allah," not realizing that they are cursing "God."
Now the question becomes: where did the name "God" come from? Did Jesus (pbuh) ever say "God"? Did Moses (pbuh) ever say "God"? No! The Jews and Arabs are both Semitic tribes which descended from one father, Abraham (pbuh). Their languages are quite similar.
The Old Testament tells us that Moses (pbuh) referred to God as "El" or "Elohiym." Jesus (pbuh) too, referred to God using a similar construct. Jesus (pbuh) spoke Aramaic, however, the ancient copies of the Gospel available to us today are mostly written in Greek.
Very little of Jesus' actual words have been preserved to this day. However, we do know from Mark 15:34 that Jesus (pbuh) referred to God as "Eloi." "Eloi" is an Aramaic word which means "My God." It is pronounced as {el-o-ee'}. The Arabs would say the same word as "Elahi," pronounced {el-ah-ee'}. So Muslims refer to God with virtually the exact same word Jesus (pbuh) used.
Muslims are taught that Allah Almighty has more than one hundred names, the most well known among them being "Allah." These names are to be found in many places throughout the Qur'an. They embody the major characteristics of Allah Almighty such as "The Gracious," "The Merciful," "The Majestic," "The Supreme"...etc.. These names are usually considered adjectives, unless they are applied to Allah Himself, in which case they are treated as proper nouns. For instance:
"Allah's are the fairest names. Invoke Him by them. And leave the company of those who blaspheme His names. They will be requited what they do." The noble Qur'an, Al-Aaraf(7):180.
"Say (unto mankind): Supplicate unto Allah, or supplicate unto the 'Rahman' (Compassionate/Merciful/Gracious), unto whichever you supplicate (it is the same). His are the most beautiful names." The noble Qur'an, al-Isra(17):110.
"Allah! There is no god save Him. His are the most beautiful names." The noble Qur'an, Taha(20):8.
"Not equal are the Companions of the Fire and the Companions of the Garden: The companions of the Garden, they are the triumphant. Had We sent down this Qur'an on a mountain verily you would have seen it humble, rent asunder for fear of Allah. Such are the similitudes which We propound to humanity that they may reflect. He is Allah, other than whom there is no other god, He is the 'Knower' of (all things) both the unseen and the seen; He is the 'Gracious' the 'Merciful'. He is Allah, other than whom there is no god, the 'Sovereign' the 'Holy One' the (source of) 'Peace,' the 'Guardian of Faith' the 'Overseer,' the 'Majestic,' the 'Irresistible,' the 'Supreme': Glory be to Allah! (highly exalted is He) above the partners they attribute to Him. He is Allah the 'Creator,' the 'Innovator,' the 'Fashioner'. His are the Most Beautiful Names: Whatever is in the heavens and on earth do glorify Him: and He is the 'Mighty' the 'Wise'." The noble Qur'an, al-Hashir (59):20-24.