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114 Islam Essay Topic Ideas & Examples

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Islam is one of the world's major religions, with over 1.8 billion followers worldwide. As a religion that has been around for centuries, Islam has a rich history and a wide range of beliefs and practices that can be explored through essays. Whether you are a student studying religion, a researcher looking to delve deeper into Islamic studies, or simply someone interested in learning more about Islam, here are 114 essay topic ideas and examples to help you get started.

• The Five Pillars of Islam: An Overview
• The Life of Prophet Muhammad: A Biography
• The Quran: Understanding Islam's Holy Book
• Islamic Art and Architecture: A Reflection of Faith
• The Role of Women in Islam: A Historical Perspective
• Jihad in Islam: A Controversial Concept
• Sufism: Mystical Traditions in Islam
• Islamic Law: Shari'a and Its Applications
• The Sunni-Shia Divide: A Historical Analysis
• Islamic Festivals and Celebrations: A Cultural Exploration
• Islamophobia: Understanding and Combating Prejudice
• The Spread of Islam: A Global Perspective
• Islamic Ethics: Moral Values in Islam
• Islamic Economics: Principles and Practices
• Islamic Science and Medicine: Contributions to Human Knowledge
• Islam and Modernity: Challenges and Opportunities
• The Concept of Tawhid in Islam: Oneness of God
• Islamic Environmentalism: The Ethical Dimension
• Islamic Education: Traditional vs. Modern Approaches
• The Hajj: Pilgrimage to Mecca
• Islamic Calligraphy: Artistic Expressions of Faith
• Islamic Music: Traditions and Influences
• Islam in America: History and Controversies
• Islamic Revivalism: Movements and Ideologies
• The Role of Imams in Islam: Spiritual Leaders and Scholars
• Islamic Feminism: Reinterpreting Gender Roles
• Islam and Human Rights: A Critical Analysis
• Islamic Philosophy: The Search for Wisdom
• Islamic Cosmology: Understanding the Universe
• Islam and Interfaith Dialogue: Building Bridges of Understanding
• Islamic Mysticism: The Quest for Spiritual Enlightenment
• Islamic Bioethics: Ethical Issues in Medicine and Science
• Islam and Democracy: Compatibility or Conflict?
• Islamic Revolutions: Political Movements in the Muslim World
• Islam and Social Justice: Fighting Inequality and Oppression
• Islamic Dress Codes: Modesty and Identity
• Islamic Family Law: Marriage, Divorce, and Inheritance
• Islam and Globalization: Impacts on Muslim Societies
• Islamic Resurgence: Challenges to Secularism
• The Concept of Ummah in Islam: Community and Solidarity
• Islamic Humanism: Values and Principles for Humanity
• Islam and Technology: Embracing Innovation
• Islamic Charity: Zakat and Sadaqah
• Islamic Education for Women: Empowering Muslim Girls
• Islam and Science: Exploring the Intersection
• Islamic Revivalism in Southeast Asia: Movements and Influences
• The Role of Islamic Banking in the Global Economy
• Islam and the Environment: Promoting Sustainability
• Islamic Leadership: Qualities and Responsibilities
• Islam in Africa: History and Diversity
• Islamic Artifacts: Treasures of Islamic Civilization
• Islamic Law in the Modern World: Challenges and Reforms
• Islam and Mental Health: Addressing Stigma and Support
• Islamic Calligraphy in Contemporary Art: Exploring New Aesthetics
• Islam and Politics: The Role of Religion in Governance
• Islamic Pilgrimage Sites: Sacred Spaces for Muslims
• Islam and Social Media: Navigating Online Spaces
• Islamic Poetry: Expressions of Faith and Love
• Islam and Environmental Activism: Grassroots Movements
• The Role of Women in Islamic History: Forgotten Voices
• Islamic Education in the Digital Age: Challenges and Opportunities
• Islam and the Arts: Exploring Creativity and Expression
• Islamic Cosmopolitanism: Interactions and Exchanges
• Islamic Humanitarianism: Responding to Global Crises
• Islam and LGBTQ Rights: Navigating Controversies
• Islamic Spirituality: Practices and Rituals
• Islamic Fashion: Modesty and Style
• Islam and Mental Health: Coping with Stress and Anxiety
• Islamic Feminist Movements: Empowering Muslim Women
• Islam and Disability Rights: Inclusivity and Accessibility
• Islamic Bioethics in the 21st Century: Challenges and Solutions
• Islam and Migration: Community Building and Identity
• Islam and Social Justice Movements: Fighting for Equality
• Islamic Environmental Ethics: Preserving the Planet
• Islam and Animal Rights: Compassion and Care
• Islamic Architecture in the Modern World: Building for the Future
• Islam and Indigenous Rights: Respecting Traditional Knowledge
• Islamic Philanthropy: Giving Back to the Community
• Islam and Mental Health Stigma: Breaking the Silence
• Islamic Feminist Theology: Reclaiming Women's Voices
• Islam and Disability Inclusion: Creating Accessible Spaces
• Islamic Bioethics and Reproductive Rights: Navigating Ethical Dilemmas
• Islam and Environmental Activism: Protecting the Planet
• Islamic Art and Identity: Exploring Cultural Expressions
• Islam and LGBTQ Rights: Challenging Discrimination
• Islamic Spirituality in the Digital Age: Embracing Technology
• Islam and Mental Health Support: Resources and Services
• Islamic Feminism and Social Justice: Intersectional Approaches
• Islam and Disability Rights: Advocating for Inclusivity
• Islamic Bioethics and Genetic Engineering: Ethical Considerations
• Islam and Environmental Justice: Fighting for a Sustainable Future
• Islamic Art and Globalization: Cultural Exchanges and Influences
• Islam and LGBTQ Inclusion: Promoting Acceptance and Understanding
• Islamic Spirituality and Mindfulness: Practices for Inner Peace
• Islam and Mental Health Awareness: Breaking the Stigma
• Islamic Feminism and Intersectionality: Empowering Marginalized Voices
• Islam and Disability Rights Advocacy: Promoting Accessibility and Inclusion
• Islamic Bioethics and End-of-Life Care: Ethical Considerations
• Islam and Climate Justice: Addressing Environmental Challenges
• Islamic Art and Urban Spaces: Exploring Creativity in the City
• Islam and LGBTQ Rights Advocacy: Promoting Equality and Respect
• Islamic Spirituality and Wellness: Holistic Approaches to Health
• Islam and Mental Health Education: Raising Awareness and Support
• Islamic Feminism and Anti-Racism: Challenging Oppression
• Islam and Disability Rights Activism: Advocating for Change
• Islamic Bioethics and Organ Transplantation: Ethical Issues
• Islam and Environmental Sustainability: Promoting Green Practices
• Islamic Art and Social Justice: Engaging Communities through Creativity
• Islam and LGBTQ Inclusivity: Creating Safe Spaces for All
• Islamic Spirituality and Self-Care: Practices for Well-Being
• Islam and Mental Health Advocacy: Promoting Healing and Support
• Islamic Feminism and Environmental Justice: Intersectional Approaches
• Islam and Disability Rights Legislation: Promoting Equality and Access
• Islamic Bioethics and Stem Cell Research: Ethical Considerations

These essay topic ideas and examples cover a wide range of aspects of Islam, from history and theology to contemporary issues and social justice. Whether you are looking to explore the foundations of the religion or delve into current debates and challenges facing Muslim communities, there is a wealth of topics to choose from. By delving into these essay topics, you can gain a deeper understanding of Islam and its impact on the world today.

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269 Islam Essay Topics

🏆 best essay topics on islam, ⭐ catchy islam essay topics, 👍 good islam research topics & essay examples, 🔥 hot islam ideas to write about, ✍️ islam essay topics for college, 📝 islam argumentative essay topics, 🎓 most interesting islam research titles, 💡 simple islam essay ideas, 📌 easy islam essay topics, ❓ research questions about islam.

• Qur’an, Sunnah, and Hadith in Islam
• Christianity, Islam and Judaism Similarities
• Similarities and Differences Between Islam and Hinduism
• Judaism, Christianity and Islam: Comparative Analysis
• The Observance of Prayer in Christianity Compared to Islam
• Islamic Culture, Politics and Religion
• Concept of Human Being in Islam
• Baghdad, the Capital of the Abbasid Islamic World The paper looks at the events of the 8th-11th centuries in Bagdad in order to understand the history of this city as the capital of the Abbasid Islamic world.
• The Concept of God in Christian, Islamic and Hindu Religions This paper proposes a comparison and juxtaposition of the concept of God in the Christian, Islamic and Hindu religions.
• Selflessness in Islamic Belief and Practice The paper argues zakat is a way to connect with God because is an expression of love and submission to Allah showing that a Muslim values faith more than material possessions.
• Afterlife in Judaism, Christianity, and Islam A basic belief that varies from faith to faith is that there is life after death. This essay examines the idea of the afterlife from Judaism, Islam, and Christianity perspectives.
• Islamic Art: The Dome of the Rock From an architectural perspective the Dome of the Rock has numerous meanings and symbols that relates to religion, especially the Islamic faith.
• Abortion in Hanafi and Maliki Schools of Islamic Thought While the Maliki school posits that the fetus is destined for ensoulment from the moment of conception, the Hanafi school allows abortion prior to 120 days of pregnancy.
• Mecca and Meccan Society Before Islam After the rise of Islam, Mecca developed exponentially. This paper discusses the Meccan society before the rise of Islam.
• Comparison of Christianity, Judaism, and Islam The principles and stories of Islam, Christianity, and Judaism demonstrate that these religions have many common features that should unite people.
• The Perception of the Nation of Islam in “The Fire Next Time” by Baldwin The Fire Next Time represents the Nation of Islam as a paradoxical concept that inspires a black community to unite for a good purpose but wrong methodology.
• Prenuptial Agreements and Islamic Women’s Rights in the US and UK This paper focuses on the US and the UK, where the interpretation and resolution of Islamic prenuptial agreements present a conflict in both state courts and the religious court.
• Religion: Christianity vs. Islam Islam and Christianity became the predominant religions; questions about their relations have been an interest globally.
• Hinduism Judaism, Christianity, and Islam: Comparison This paper compares Hinduism on the one part, and Judaism, Christianity, and Islam on the other part based on the existent points commonality in the Abrahamic religions.
• The Ashari Theology in Sunni Islam The Ashari theology is among the early primary theologies establishing itself as the most important, dominant, and influential tradition of systematic theology in the Sunni Muslim.
• Islamic and Western Corporate Social Responsibility Islamic and conventional corporate social responsibilities are similar in humanitarian services but different the reason for implementation.
• Islamic Conversions in Medieval West Africa The spread of Islam in Africa was characterized by various political, social, and economic factors that facilitated the widespread of Islam.
• Algebra – an Islamic Contribution to the West Muslim mathematicians are the inventors of the Arabic numeral notation and the decimal system, which is applicable in contemporary mathematical problems.
• The Islamic Rule in India Across the world, the Islamic religion is the second largest after Christianity. In India, the religion has a high number of followers after Buddhism.
• Islam: Sacred Text (The Quran) Islam is a universal religion of Millions of Muslims around the world. The holy book of Muslims is unique and it is in its original form since its revelation on Prophet Mohammad.
• Pillars of Islam Compared to Ten Commandments There are certain similarities between the Ten Commandments and the pillars of Islam in regard to the direction in which they are geared.
• The Concept of Death in Islam According to Islam, death is the soul’s return to its creator, who is Allah. Thus, this religion regards human life as a complex of severe trials, which always end in death.
• Civil Law, Common Law & Islamic Law System In this research paper, three types of law systems are handled; Civil law, Common law, and Islamic law. All three sources of law are used to govern people in different countries.
• Ibn Khaldun’s Understanding of Civilizations and the Dilemmas of Islam and the West Today “Ibn Khaldun’s Understanding of Civilizations and the Dilemmas of Islam and the West Today”, strive for the idea of the peaceful coexistence of Islamic and Western civilizations.
• Is Islamic Spirituality a Key to Psychological Well-Being? This paper will try to adapt the principles of Islamic spirituality to the dimensions of psychological well-being. Islam, in general, has three dimensions – Islam, Iman, and Ihsan.
• Historical Origin of Judaism, Christianity, and Islam The world’s three major religions grew from the same historical rootstock. This paper will focus on the historical heritage of Judaism, Christianity, and Islam.
• Divorce in Islam in Contrast with Christianity In contrast with Christianity, Islam permits divorce, as marriage is not considered sacral but rather an earthbound contract between two individuals that can be canceled.
• Islam and Christianity: Comparison Islam and Christianity are the world’s two main religions. There are many differences in both religions’ belief systems, starting from the core of who he is and whether he is Holy.
• Islamic Culture and Civilization Then and Now The Arabian individuals are considered to be the prominent individuals who embraced the Islamic culture across the world.
• Islamic Law and Its Legal System The report focuses on Islamic law’s background, current legal structure, and its importance in modern world and society.
• History of Islam: The World with Only 100 Muslims The history of Islam started from one single person that was Muhammad (P.B.U.H.) that came up bringing Islam as the last religion with a revealed book Quran.
• Sufism: Islam’s Contribution to Metaphysics This study endeavored to investigate the impact of Sufism on the larger religious model and to elucidate the contribution that Islam has made to the study of metaphysics via its ascetic arm, the practice of Sufism.
• Religious Syncretism: Islam and Hinduism Religious Syncretism entails the integration of two religious beliefs into new system. This paper will explain how Sikhism originated, its doctrines and practices and how it has grown.
• Rise of Islam: Comparing to Christianity Christianity and Islam are considered two different religions, although they have some similarities. These two faiths have the largest number of followers globally.
• Islamic Architecture in Its Historical Context This essay explores Bifolium from the “Nurse’s Qur’an”, the animal flask, and the Hispano-Moresque style, analyzing their historical context and relation to historical events.
• Peace in Islam and International Relations Islam promotes social harmony and peacemaking nationally. Internationally, Islamic teaching encourages peace, unity, and mutual respect among various populations.
• The Ten Commandments and the Pillars of Islam The paper states that the Ten Commandments and the Pillars of Islam serve as the foundations of the Islamic and Christian religions.
• The Uniqueness of Christianity in Comparison With Islam The most prevalent distinction is that Islam requires worshiping only Allah, while Christians believe in Christ, who is God and human.
• Comparing Judaism and Islam Two major religions in the world captured the imagination of many. It is Judaism and Islam, both springing up from the same region – Palestine.
• Islamic Culture: Religion of Peace As long as there are Muslims that turn to extremism to push their religious agenda, the development of a pluralist Islamic society will be impossible.
• “Islam in America” BBC Documentary For the benefit of the one billion faithful Muslims all over the world, it is imperative to redefine Islam based on an idealistic interpretation of the said religion.
• Islam: Understanding the Religion Islam is followed by fully one-fifth of people in the world, and its essence is encrypted into the Quran, the holy book for all the Muslims.
• Islam and Hinduism: Commonalities and Differences The current paper states that the comparison of Hinduism and Islam confirms that seemingly different religions can have commonalities.
• The History of Islam and Arabs and Their Contributions to Global Civilization Since Islam stemmed and grew from the Arab traditions, other cultures which have embraced Islam also seem to be influenced by the Arabic customs.
• The Five Pillars of Islam in the Muslim Culture The five pillars of Islam are highly crucial for every believing person as they present the core belief and ideas of the religion.
• The Figure of Jesus in Islam and the Quran This paper discusses the figure of Jesus in the Islamic religion by highlighting His reference in the Quran, specifically his birth, death, and return.
• Unidroit Contract Law and Islamic Law In 1994, UNIDROIT published the first set of principles to harmonize private international law. An updated version of the regulations was published in the year 2004.
• Islamic Real Estate Investment Trust REITs form part of Investment Trusts in Real Estate. These are trusts that give investors an investment guide in all landed properties.
• The Islamic Criminal Justice The Islamic law and jurisprudence are an integrated homogenous whole contrasting to the perspective of modern society.
• Promotion of Islamic Financial Products by Digital Media in Kingdom of Bahrain This research proposal suggests a study to understand how digital media has promoted Islamic financial products in the Kingdom of Bahrain.
• Islam and Politics’ Relations The political processes, ideas, and views of Islam were directly influenced by religion, so it is important to study different political roles played by key actors in Islam.
• Modern Morocco: Islam, Society, and Politics Morocco is a country with a history that has absorbed millennia of traditions into its culture. The imprint of several ancient civilizations can be strongly felt in it.
• Cultural Similarities and Differences Between Islam and Judaism The paper states that such faiths as Islam and Judaism contain many contradicting factors: from symbolic to gender and sexual equality.
• Aspects of Islam and the Quran The Quran is a sacred text that is followed by Muslims around the world. It promoted polygyny, men, and women being equal in Allah’s eyes, and marriage for procreation.
• Islam: The Rise and Spread Around the World The spread of Islam is associated with the rapid growth of civilizations, as well as the beginning of active trade between different parts of the world.
• Analysis of Islamic Banking and Finance The purpose of this article is to consider the features of Islamic banking, as well as the principles on which the relationship between the bank and customers is built.
• Umayyad Islamic Empire: Differences Between the Umayyad and the People They Conquered This paper analyses cultural, religious, political and lifestyle differences between the Umayyad and the people they conquered.
• “Islamic History as Global History” by R. Eaton Richard Eaton’s goal was to transform the Western world‘s view regarding the Arab Muslims and the role of Islam in global history.
• Rise of the Islamic Empire Islamic empire became the biggest state the world had ever seen. The Islamic Empire is an ideal example of cooperation between a state and religion.
• Baghdad as the Islamic World in 8th-11th centuries Baghdad simply means the gift of God. During the 762 AD, the Abbasid rule controlled the Muslim community. After five centuries, the city became the centre for world education culture.
• The Umayyad-Hashemite Civil War and the Birth of the Sunni-Shiite Islamic Schism The Umayyad-Hashemite civil war is attributed to the succession disputes, which took center stage after the death of Prophet Muhammad.
• Religious Values of Peace and War in Islam and Christianity The paper proves that it is not the religious beliefs that define people’s existential mode, but people’s racial affiliation defines the essence of their religious beliefs
• The Origins and Spread of Islam Islam is one of the world’s most famous and influential religions, the second largest one and one of the youngest religions in history.
• Sunni and Shia’ Branches of Islam: The History of the Split Despite the Islamic belief in Qur’an and Prophet Muhammad, the Sunnis and Shia have distinct practices and leadership structures.
• Developing the Islamic Banking Cluster in the UAE The report’s mission is to develop the Islamic banking cluster in the UAE in order to be number one in Islamic Banking.
• Islam and Christianity: Fundamental Components Both Muslims and Christians have different perspectives on God, and he is the ultimate standard of what should be done, according to the Qur’an and the Bible.
• Islamic Effect on the Cultural Exchange Islam produced a notable effect on the cultural exchange between participants, promoting Muslim religion and culture across the Silk Road.
• Egalitarian Inheritance System of Islam The paper states that Islam has a specific egalitarian inheritance system. Following the peculiarities of this system, there is no place for primogeniture.
• Al-Hallaj and His Influence on Islam This paper aims to discuss the earthly journey of the great prophet and thinker Al-Hallaj and how he influenced Islam.
• Islam in the Today’s World Globalization, in an Islamic context, is an alternative to Western globalization, which promotes economic and technological developments, particularly in health and communication.
• Islamic Reits: Real Estate Investment Trust This paper reviews some of the studies done on IREITs with the aim of determining their effectiveness during economic downturns.
• Christian Theology and World Religions: Christianity and Islam Christianity and Islam share many similarities, although they are two distinct religious traditions. The paper analyzes their similarities and differences.
• Golden Age of Islamic Civilization Muslims were very ready to protect their language, law and religion from external influence and would only allow other religious groups to their territories only if they recognized Muslim faith.
• Aniconism in “The Hidden Art of Islam” Documentary The Hidden Art of Islam is devoted to the history of aniconism in Muslim culture and its influence on Arabic calligraphy, geometry, design, and contemporary art inspired by Islam.
• “The Crisis of Islam: Holy War and Unholy Terror” by Lewis Lewis’ book “The Crisis of Islam: Holy War and Unholy Terror” narrates the complex history of Islam and how most of its followers continue to reject modernism.
• Islamic Culture in America Islam is one of the major religions in the world. It is highly controversial because of global links to terrorism.
• Middle Eastern Women’s Place in Islam There are several internal and external forces that have harmed Muslim women in the Middle East’s power throughout history.
• Islam and Women’s Rights in Iran After 1979 Women’s rights are a major concern of contemporary societies. Iran, through the 1979 Islamic revolution, underwent a significant political shift.
• Researching the Concept of Islamophobia Ultimately, Islamophobia fits into other nativist forms of ethnophobia and shares striking similarities with anti-Semitism, anti-African, and anti-Native American prejudices.
• The Islamic Religion, Beliefs, and Practices Islam represents a universal monotheistic religion widespread in the Muslim world. Islam traces back to the seventh century of our era.
• The Islam Spread in Colonial America This paper aims to study how Islam spread and took root in the territories of colonial America with the help of transatlantic trade by representatives of African peoples.
• Islam in Relation to the Western Civilization Despite being so close to Western civilization, Islam is the most difficult religion to understand in Western countries.
• Why Women in Islam Have to Be Modest On the excuse of Islamic modesty, women in several Muslim-majority countries (MMCs) are still subjected to gender segregation and mobility restrictions to varying degrees.
• Christianity and Islam: The Central Ideas Religion is a complex aggregate concept that includes particular mythology, a system of dogmas, cult and ritual actions, and socialized religious institutions.
• The Ambivalence of Religion: Competing over Islam Religion has been a fundamental component of human civilization in all locations and eras and continues to be so throughout our society.
• Jewish, Christian, and Islamic Relations Christianity, Islam, and Judaism are three major religious and worldview traditions that divide people in their vision of the world and perception of history.
• Islam, Christianity, and Judaism – Similar or Not? The question of the relationship between Islam, Christianity, and Judaism is one of the most sensitive aspects of interreligious relations in modern society.
• Islamic Culture and Criminal Justice Professionals The issue of misunderstanding between the Islamic community and justice system professionals has been acute since the 9/11 attack.
• Judaism, Christianity, and Islam The Abrahamic religions are the most popular in the world. Judaism, Christianity and Islam are the three most famous of them.
• Servant Leadership and Communication: Islam Religion and Indian Culture Leadership is the exercise of authority over others and is influenced by social factors like culture and religion.
• Islamic Perceptions of the Crusade This paper discusses Ibn Jubayr’s chronicles on the crusaders, his perceptions of the events of the crusades, its significance in understanding some of the Islamic cultures today.
• Islamic Banking and Its Development Problems Islamic banking’s main purpose is to perform the function of making payments and working with a considerable amount of money.
• Art of Islam: The Common Language of Islamic Art Islamic art encompasses many artistic disciplines, including calligraphy, architecture, painting, ceramics, textiles, and glass.
• The Representation of Islam in the British Press Baker et al.’s study “Discourse analysis and media attitude the representation of Islam in the British press” presents the discussion about Islam in the British mass media.
• Women’s Rights from Islamic and Judaism Perspectives The Islamic and Judaism perspectives on women’s rights are often used as a tool to deny women equal rights and perpetuate gender discrimination.
• Universalizing of Religion of Islam Based on the massage of Prophet Muhammad which is believed to have been conveyed to him from Allah through Angel Gabriel while he was meditating in the caves.
• Chapter 4 of Art of Islam by Burckhardt et al. Arab art and Islamic art are intertwined in the language and history of Islam. Arabic calligraphy is the art of writing among Muslim artists.
• Buddhism, Islam, and Christianity in Society This paper analyses three of the most common religions: Buddhism, Islam, and Christianity, in order to identify their role in the life of society.
• Discrimination of Islam in America
• Sunni and Shia Forms of Islam and Their Conflicts
• Approaches to Psychology. Discrimination of the Islamic Religion
• Witch Hunt: Islamophobia After 11 September
• The History Behind Islamic State of Iran and Syria
• The Spread of Islam With Trade and Geography
• Islam as the World’s Most Misunderstood Religion: The Problem of Stereotyping
• Islam: The Different Perspectives
• Islam: Beginning of the History
• Discussion: African-Americans and Islam
• Islam and Mosque: Overview
• Islam in Afro-Eurasia
• Feminism Oppression in Islam
• Ethics and Islamic Values in Business
• Is Islam a Religion That Practices Just War
• Comparing Islamic REITs: Insights from Global Financial Crises
• Competition in Islamic Banking Systems
• Islamic Banking: Risk Management, Operations and Barriers
• Islamic Banking Features Analysis
• Representing Islam: Racial and Gender Identities
• The Major Abrahamic Religions: Christianity and Islam
• Five Pillars of Islam and Armenian Community
• The Awakening of Central Asian Islam
• Islam in America: Movie Reflection
• Islamophobia in Europe: Switzerland, Geneva
• Did Christianity or Islam Liberate Women?
• Comparing Islam, Christianity, and Judaism Religions
• Religion and Architecture: Christian Church, Buddhist, Islamic Mosques
• Religious Fundamentalism in Islam and Christianity
• World Religions: Islam vs Christianity
• Islamic Mosque Customs and Architecture
• The Roots of Islamic Terrorism
• The Difference in the Islamic Terms
• Major Religions of the Modern World: Islam
• Democracy in Islamic World
• Islam and Muslims’ Life in Xinjiang Province, China
• Judaism, Christianity, Islam as World Religions
• Middle Eastern History: The Five Pillars of Islam
• Islam’s Fast Expansion: Strong Leadership or Merits?
• Islamophobia in Community and Health Implications
• Abu Dhabi Islamic Bank’s Online Banking Services
• Anti-Communist and Anti-Islam Rhetoric
• Truman’s Speech on Fear of Communism and Islam
• Fear of Communism and Islam
• Islamic Culture in American History and Present
• Islam in America: History and Present-Day Status
• Islamic Empire and Ancient Greek Philosophy
• Islam in Zaid Shakir’s and Reza Aslan’s Views
• Islam and the Rise of the Islamic Community in the US
• Al-Qaeda and Islamic State of Iraq and Syria Comparison
• The Rise of Islamic Banking in a Time of Economic Crisis
• Islamic State of Iraq and Syria on US-Mexico Border
• Iran: Islamic Governance in Action
• Islamic Culture and Perception in the USA
• Cultural Misunderstanding in “Islam in America” Film
• Islamic Culture and American Muslims
• Malcolm X and the Nation of Islam
• Extreme Islamic Terrorist Groups in Comparison
• The First Islamic State Under Prophet Muhammad
• Islamic State and Values of Human Rights
• Muslim Culture in the “Islam in America” Movie
• Islamic State of Iraq and Syria and Its Threats
• Islamophobia: Concept, Development, Outcomes
• Islamophobia and Its Nature Across the World
• Fascism in Nazi Germany and Islamic States
• Islamic Religion and Culture in America
• Hristianity and Islam Differences and Similarities
• Triangular Relationship Between Islam and Eastern and Western Christendom
• Business and Consumer Protection in Islam
• The Christian Ten Commandments and the Five Pillars of Islam
• Aristotle and Islam: Two Views of Women’s Rights
• Islam: Literature and Music in the Golden Age
• Are Christianity, Islam, and Judaism Male-Chauvinist Institutions?
• Judaism, Christianity, and Islam: The Three Oldest Religions Are Based on Faith and Commitment
• Hate Crimes and Intolerance of Islam in the Indian Subcontinent
• Analysis Daily Worship Ritual, Mohammedanism, and Islam
• The Rise and Expansion of Islam in the Arabian Peninsula
• How Far Did Climates of 7th Century Arabia Contribute to the Emergence of Islam
• What Events and Figures Have Shaped the Development of Islam in the United States?
• Religious Doctrine and Social Ethics in Islam
• The Cultural Economic and Political Impact of Islam on West Africa
• How Muhammad Established Islam as a Major Political and Religious Force in the World
• Demystification the Common Misconceptions About the Role of the Family in Islam Shariah
• Public Sector Resource Mobilization in Islam
• Middle East Culture Islam Israel Democratization
• Understanding Islam: Development, Economics, and Finance
• Christian and Islam Views on Creation
• Are Islam and Democracy Compatible?
• The Reasons Contributing for the Spread of Islam Globally
• Differences Between Christian and Islam Attitudes Towards Merchants and Trade
• Radical Islam and the Problems in the Middle East
• How Radical Islam Has Become the Number One Focus of U.S.?
• The Relationship Between Islam and Democracy in Turkey: Employing Political Culture as an Indicator
• Gender Equality and Justice in Islam Theology Religion
• The Prophet Muhammad, the Founder of Islam
• Culture and Diversity: Understanding Islam
• Black Community and the Nation of Islam’s Lack of Impact
• James Baldwin and Elijah Muhammad on the Nation of Islam
• Analysis Role and Influence of Islam Today
• Christianity and Islam and Their Views on Life After Death
• Early Growth and Development of Islam Religion
• Christian Attitudes and the Attitudes of Islam to Help Infertile Couples Have Children
• Hughes’ Women and Gender in Islam: Historical Roots of a Modern Debate
• Religious Language Development and Its Negative Effects on Islam
• The Origins and Beliefs of Shia and Sunni Islam
• Was Islam the Motivation for Ottoman Empire Expansion?
• The Black Muslim Movement: The Nation of Islam
• Similarities and Differences Between Christianity and Islam
• The Cultural and Religious Differences in the Role of Women in Traditional Islam
• Islam the Role and Function of the Mosque in a Muslim Community
• Tracing Back the History of Islam in Ancient Persia
• Ties Between Marriage and Sex in Islam and Hinduism
• Cultural Variations Between Islam and America
• Does Islam Cause Violence in the Middle East?
• The Economic and Political Impact Islam Had on Europe
• Understanding Islam, the Muslim People, and the Islamic Faith
• Medical Ethics and Islam: Principles and Practice
• The Importance of Quran, the Holy Text of Islam
• The Saharan Long Distance Trade and the Spread of Islam
• The Beginning and History of Islam in the United States
• Daily Rituals and Mohammad’s Importance in Islam
• African Religion and Its Influence on Christianity and Islam
• The United States Foreign Policy Toward Islam
• Differences Between Arab Nationalism and Political Islam
• Islam Cultures and Entrepreneurial and Business Strategy Roles
• Arabian Nights Magic and Islam Critical Thinking Examples
• What Does Indeed Unity Mean in Islam?
• Did Islam Spread Throughout Africa With the Use of Force?
• Islam and the Problem of Economic Justice
• Islam and the Religious Dimension of Conflict in Kenya
• The Role of Myths Rituals and Symbols in Islam
• Biography About Muhammad Islam and the First Arab Empire
• The Relations Between Arabs and Israelites Before the Rise of Islam
• The Gold DināR and Silver Dirham – Islam and the Future of Money
• Different Political Tribes Opinions About Islam in Malaysia
• Which Religion Did More to Help or Hinder Medicine – Islam or Christianity?
• Islam, Globalization, and Economic Performance in the Middle East
• Islam and Its Popularity, Universality and Political Aspects
• Radical Islam: It’s Real Threat to the Whole World
• Family Planning, Islam and Sin: Understandings of Moral Actions in Khyber Pakhtunkhwa, Pakistan
• Does Islam Need Reformation or Do Islamic Societies Need?
• What Was Arab Life Before Islam?
• What Are Some Observations on the Significance of Heresy in the History of Islam?
• What Is the History of Islam in Indonesia?
• What Does the Idea of Idolatry and the Emergence of Islam Say?
• What Is the Role of Islam in World History?
• How Are Islam and Christianity Alike and Different?
• How Did the Advent and Expansion of Islam Influence Russia and the Byzantine Empire?
• How Does Islam Fundamental Used the Power of Religion Twisted?
• How Far Did Climates of 7th Century Arabia Contribute to the Emergence of Islam?
• How Has the Development of Political Islam Since 1979 Affected the Greater Middle East?
• How Islam Views Same Sex Marriage and Its Effect on Public Opinion?
• How Muhammad Established Islam as a Major Political and Religious Force in the World?
• How the West Perceive Islam and What Mazrui Thinks Is the Reality?
• What Beliefs and Practices Does Islam Share With Judaism and Christianity?
• What Did Medieval Europe Learn From Islam and Byzantium?
• What Factors Allowed the Spread of Islam in Arabia Peninsula?
• What Non-muslims Say About Muhammad, the Prophet of Islam?
• Which Religion Did More To Help or Hinder Medicine: Islam or Christianity?
• Why Has Islam Become So Popular Among Arabs?
• What Religion Was in Saudi Arabia Before Islam?
• What Is the History Behind the Holiest Month in Islam?
• What Are the Golden Rules of Islam?
• What Islam Says About Worker’s Rights?

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StudyCorgi . "269 Islam Essay Topics." November 12, 2021. https://studycorgi.com/ideas/islam-essay-topics/.

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These essay examples and topics on Islam were carefully selected by the StudyCorgi editorial team. They meet our highest standards in terms of grammar, punctuation, style, and fact accuracy. Please ensure you properly reference the materials if you’re using them to write your assignment.

This essay topic collection was updated on January 8, 2024 .

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Simple & Easy Islamic Topics to Talk about

• The Rights of Enemies at Conflict in Islam
• English Versus Islamic and Chinese Tort Laws
• Has Islamophobia Affected the Arab Nation?
• Islamic and Christian Religion and Terrorism
• Islam: The Qur’an and Its Significance to the Religion
• Islamic Culture, Its History and Human Rights
• Interfaith Marriages in Islamic Views
• Islamophobia Effects on the Arab Nation
• Islamic Finance and Masjid Al-Shariah Nowadays
• The Islam Nation Rise and Evolution
• Islam: Orthodoxy or Orthopraxy?
• Islam and Islamic Nation-States
• Islamic Banking: Sales and Lease-Centered Models
• Islamic Culture and Civilization
• Dubai Islamic Bank Operations Management
• Abu Dhabi Islamic Bank and Economic Theory
• Commodity Pricing and Indexation in Islamic System
• Educational Leadership: An Islamic Perspective
• Moses Comparison in Christianity, Judaism and Islam
• Islamic World and Education in Golden Age
• Islamic Scripts: Ilkhanid Period
• Islamic Banks and Substitute for Derivatives
• Islamic Political Ideologies in Egypt and Algeria
• From Political Islam to Salafi Jihadism
• “Islam Through Western Eyes” Video by Lyons
• Islam as One of the World’s Largest Religions
• Islamic and Conventional Financial Institutions
• Iraq Invasion as a Cause of Islamic State Creation
• Muqarnas in Islamic Architecture
• Geometry of Islamic Art and Application on Architecture
• Modernity in Traditional Islamic Building Design
• “McJihad: Islam in the U.S. Global Order” by Mitchell
• Research Methods for Islamic Cultural Studies
• Consumer Protection in Islam: The Case of Pakistan
• Dubai Islamic Bank’s Ratio Analysis for 2012-2017
• Islamic Finance and Takaful Insurance
• Traditional Islamic Response to Modernism
• Christianity and Islam in Ancient and Modern Times
• Architecture: Islamic Institute of Orange County
• Banks in the Islamic Civilization: Past and Present
• The Relevance of Islamic Economics
• Meaning and Architecture in Islam
• The Rise of Islam in Historical Contexts
• Islam and Racism: Malcolm X’s Letter From Mecca
• Women in Islamic Somali Culture
• Islamic Theology and Philosophy
• Islamic Art: Design an Art Exhibition
• Religions: Buddhism, Judaism, Christianity and Islam
• Cuba, Iraq, and Sunni Islam: Challenges to the US
• Islam and Muslims as Portrayed in Media: Significant Role in the Portrayal of Islam on Muslim’s View of the Religion
• Prohibitions in Islam and Its Historical Reasons
• Islam Empire of Faith – The Awakening Documentary
• Justice in Islamic and Western Societies
• Islamic Anthropology and Theoretical Frameworks
• Islamophobia: Racialization and the Case of Poland
• Islam Through the Prism of Anthropology
• Gilded Flask: Artwork from Ancient Islamic World
• Muslim Response to Islamophobia and Negative Stereotypes Associated With the Religion
• “Speaking in God’s Name: Islamic law, Authority and Women” by Khaled Abou El Fadl”
• Islam as a Role in the American and Indonesian Politics
• Shiite and Sunni Teaching of Islam
• Islam and Its Role in Iran and Turkey
• Cultural Anthropology. Islam: Origin and Beliefs
• Islam: Connection of Belief With a Traditional Life
• History: Islamic and Chinese Civilisation
• Technology in Ancient and Medieval Islamic Cities
• Gender Jihad: A Struggle Against the Exploitation of Islamic Women
• Moroccan Islamic Combatant Group and Homeland Security Policy
• Islam: The Collapse of the Abbasid Caliphate
• Church History: Judaism, Islam and Christianity
• Islam: The Status of Women Analysis
• Comparison of Jihad in Classic Islam and Theory of Just Conflict in Christianity
• Three Texts on Islam
• Sufism and Philosophy in Islam
• Position of Women in Islam
• Just Conflict in Islam and Western World
• Christianity and the Worldview on Islam
• Islam Religious Tradition Analysis
• Analysis of Religious Prayer Service: Islam

Most Interesting Islamic Topics to Write about

• Christianity and Islam: Similarities and Differences
• Globalization and Traditional Islamic Societies
• Islam: a Restatement of Israeli Faith
• India Civilization and Islam Civilization: Comparison
• Life After Death: Christianity and Islam Perspectives
• U.S. Media’s Negative Portrayal of Islam
• Islamic Thought: Women in Islamic Perspective
• Islamophobia: Bias to Muslims and Conflict After the 9-11 Incident
• Women’s Role in Islam
• Palestinian Islamic Jihad: Radical Terrorism
• Abortion in Islamic View
• Modernism and Islam, the Connection Between Them
• Pre Islamic Oral Poetry
• Human Factor and Anthropometric in Islamic Civilization
• The Rituals in Islam
• Islam Origin and Expansion
• Issue of Abortion in Islam and Christianity
• The Islamic Hijab and International Marketing
• Islam: The Origin and Early Expansion
• Notions of Maudwi and Khomeinis’s Islamic State.
• Political Islam in the Middle East
• The Nature and Essence of Islam
• Islamic Faith and Ritual Practice
• The Chronicle of Islamic History: The Attack of Mongols on Islam and Muslim People
• Political Islam in the Arab World
• Judaism, Christianity and Islam as a Single System
• Religion: Hajj, an Islamic Pilgrimage to Mecca
• Islam Expansion With the Intrusion of European Powers Impact on the History of the Indian Ocean
• “Islamic Political Identity in Turkey” by Hakan Yavuz
• Significant Achievements of the Islamic Civilization
• Shirin Ebadi’s Perspective on Women’s Human Rights Activism and Islam
• Perso-Islamic Theory of Kingship
• The Islamic Movement in Different Regions
• Islamic World History: Ottoman Empire & Qajar Iran
• Religious Studies and Theology. Polygamy in Islam
• Miracles in Islam and Historical Acts
• The Politics of Feminism in Islam by Anouar Majid
• Importance of Fatwa in Islamic Jurisprudence
• The Islamic World Between 1300 and 1800 A.D
• Islamic Religion and Attitude of Kuwaitis Towards English Language
• Islamic Art: Ceramics Involved in Islamic Architecture
• Free Will and Choice in Islamic Psychology
• The Rise of Islam: Umayyad and Abbasid Empires
• Religious Studies and Theology: Al-Hajj in Islam
• Women and Gender in Islam by Leila Ahmed
• The Role of Islamic Rhetoric in the Afghanistan-Soviet Conflict of 1979 – 1989
• Perception of Islam by Americans
• Mistreatment of Women in Islam Religion
• Palestinian Islamic Jihad and the Militia Movement
• “Researching Islam in Arabia in “”The Setting in Arabia”””
• Polygamy in Islam: Marriage Issues
• “Islam, Modernity, and the West: “”Clash of Civilizations”” by Huntington”
• Islam, Hinduism, and Buddhism in America: A Country of Many Religions
• Islamic Law Reflection Overview
• Islamic Corporate Social Responsibility
• Islamic Art Patterns: Emirati Architecture Identity
• Soul Concept in Islam and Buddhism
• First Fitna: Islamic Civil War
• Lessons Learnt From Islamic Spirituality
• Sex, Gender, and Sexuality in Islam
• Representing Islam and Muslims in Islamic Art Exhibitions
• Religion Impact on Morality in Christianity and Islam
• “Being Muslim: A Cultural History of Women of Color in American Islam” by Sylvia Chan -Malik
• The Islamic Religion in the United States
• Opposing Islam and Modernity From a Sociological Perspective
• Reaction Report About Islamic Civilization
• The Islamic State of Iraq and the Levant and Other Extremist Organizations
• Terrorism Nowadays: Islamic State of Iraq and Syria
• Islam and Islamic Extremism
• E-Sale Contract From an Islamic Perspective
• An Analysis of Islamic Law’s Aspects of the E-Sale Contracts
• Comparative Performance of Islamic Versus Non-Islamic Mutual Funds
• The Place of Shari’ah in Contemporary Islamic Societies
• Islamic Law: E-Sale Contracts
• Information and Communication Technology & Economic Freedom in Islamic Middle Eastern Countries

Essay Questions about Islam

• How 11 September Changed Americans’ Views on Islam and Muslims?
• What Is the Relationship Between Islam and Religious Education in Turkey?
• Does Islam Deter Crime in a Secular Islamic Country?
• How Christianity and Islam Share Many of the Same Values?
• What Are the Fundamental Beliefs of Islam?
• Sufism: How Did Sufism Affect Islam and the World?
• Can Democracy and Islam Go Together?
• What Are the Rituals and Beliefs of Islam?
• What Are the Common Doctrines and Beliefs Between Christianity and Islam?
• Does Islam Promote Terrorism?
• What Does Indeed Unity Mean in Islam?
• What Is the Difference Between Islam and Catholicism?
• What Is the Historical Relationship Between Spain and Islam?
• Does Islam Cause Violence in the Middle East?
• Was Islam the Motivation for Ottoman Empire Expansion?
• Why Did Islam Spread So Quickly?
• What Are the Main Similarities and Differences Between Islam and Buddhism?
• What Are the Similarities and Differences Between Christianity, Islam, and Judaism?
• Does Violence Stem From Islam?
• Does the Media Correctly Portray Islam?
• What Are the Main Misconceptions About Islam?
• How Islam Survives Within Liberalism?
• Are Islam and Democratization Compatible?
• Why Has Islam Become So Popular Among Arabs?
• Are Islam and Democracy Compatible?
• Did Islam Spread Throughout Africa With the Use of Force?
• Has Political Islam Failed In Algeria?
• What Does Islam Say About Terrorism?
• Does Islam Need Reformation or Do Islamic Societies Need?
• How Did Islam Spread Following the Death of Muhammad?

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Islam Essay: Writing Guide With Great Topics

There are numerous methods to write a great essay on Islam. The trouble is that many students do not practice these methods to the full extent. Perhaps there are issues of not having properly learned them or issues with starting on an assignment too late. We have put together this short writing guide to help students write a great Islam essay in a matter of days. We have also included several Islam research paper topics to help students find an area they would like to focus on.

How to Write a Great Islam Essay

Writing a good essay on Islam religion requires a lot of focus and dedication from students who want to achieve high scores. We know the process can be daunting and, in this introduction, we brought up how outside issues can put hurdles before students. Here are 8 simple steps to follow if you want to write an exceptional Islam paper in as little as one week:

• Don’t Overwhelm Yourself: If you are going to write an essay on Islam religion, make sure you pick a subject you can handle. Some subjects are too broad that it would take you several weeks to complete, considering the number of resources you would have to search for to adequately address research questions. Be sure to narrow your choices to something you can complete given your deadline.
• Start your research early. It is best to start planning your approach the day you learn about the assignment. You can start to jot down several questions related to a compare and contrast Christianity and Islam essay. You do not have to get all your research done in one day, but it’s a good idea to start early so that you can account for any delays or hurdles.
• Familiarize Yourself with the Topic. Conduct some background research online, and then go to the library to find content from credible sources. You can find a lot of good information for your Islam vs Christianity essay on the web. But your in-depth research should be done at the library where you have access to academic resources.
• Establish a System. It can be hard to write a good assignment if you do not have a system for keeping your notes in order. Organize your notes and start drafting a few thesis statements. Your essay about Islam might cover a lot of sub-topics and your notes need to have some order to them if you want to present your argument logically. Use notecards or a notebook dedicated to just this assignment. And make sure all of your notes have a citation.
• Create an outline and start freewriting your essay draft. Your Islam and Christianity essay will likely cover a number of sub-topics, so it is important that you create an outline to arrange how you plan to present your argument. Refer to your outline constantly so that you stay on the right track. Use it when writing the first draft, which you should aim to do as quickly as possible. Your first draft will have several errors, but you do not want to break your momentum by constantly fixing them. Just keep writing.
• Put the assignment away for a few days. Then come back to your Islam research paper with a fresh perspective. You may find that you can rearrange your arguments and examples. It might help to create a new outline before making your revisions. An outline is an excellent tool that should be used in all academic writing. It takes just a few minutes to create and you can always find a template on the internet or in a writing guide.
• Edit and proofread your material in two separate exercises. An essay on simplicity in the Islamic religion can cover several sub-topics. Even the best and most experienced writers make mistakes that need correcting. The process of editing is to actively look for ways your writing can be made stronger by replacing words or phrases or by removing them completely from your paper. After you make your edits, proofread your paper to check for mistakes to grammar, spelling or punctuation.
• Get a Second Opinion. Find someone else to read your essay before handing it to your instructor. Christianity and Islam compare and contrast essay might represent a large portion of your overall class grade. You do not want to turn in a paper that does not meet your instructor’s expectations and standards. Have someone else read the work and ask them to give you his or her opinion. This ensures you submit an assignment that is worthy of a high grade.

Sample Essay On Islam

Islam spread rapidly first all through Arabia and encompassing nations and after that all through the world. There are 1.2 billion Muslims on the planet with 7 million in the United States. The nations with the biggest Muslim populaces are Indonesia and India. There are two essential gatherings of Islam: the Sunnis (about 80% of the world’s Muslims) and the Shi’ites (about 20% of the world’s Muslims). In spite of the fact that they share a similar fundamental convictions, they differ on who was the legitimate pioneer of Islam after Muhammad’s passing.

Muslims trust that the last uncovered sacred text sent by God is the Qur’an or Koran. It is the discourse of God uncovered in the Arabic dialect to Muhammad amid his central goal of twenty-three years. The Qur’an was recorded by copyists and retained amid the lifetime of Muhammad. The Qur’an underscores moral, moral and profound qualities with the point of building up equity for everybody. Numerous Muslims endeavor to figure out how to peruse the Koran in its unique dialect, Arabic. It isn’t exceptional for Muslims to remember entire sections of it. They read some portion of it consistently. The Sunnah is a record of Muhammads words and deeds. The Sunnah is utilized to help decipher the Koran. There is additionally guidance in it on conviction, love and conduct.

Ben Bella was the first President of Algeria and is one of the earliest leader who worshiped Islam. Algeria had lost the majority of its high gifted work, processing plants had been closed down, leaving 70% of the staying Muslim populace jobless, and the Christian gathering, the OAS, had in vengeance activities pulverized numerous open structures. His governmental issues was one of communism and patriotism. He called for agrarian change and nationalized numerous organizations.

With his emphasis on worldwide impact, he demonstrated unfit to focus on anchoring the advancement in creating national state structures. These were laid to wind up so solid and persuasive that the military ended up stressed over losing its own impact over the Algerian culture. That was the principle explanation behind the overthrow in 1965.

10 Islam Essay Topics to Choose From

If you need some topics when writing your essay about Islam religion, you might want to consider some of the ones we have provided below. They cover a wide range of areas and can be modified to fit any type of assignment:

• Islam is a peaceful religion essay. Consider the most peaceful aspects of the religion and the influence they have had on the world.
• Islam and religious diversity essay . Religions diversity is of the hottest issues in today’s globalized world. Here you can discuss various topics related to Muslim religious minorities in different countries.
• Islam and terrorism essay. Why are people around the globe afraid of terrorism coming from the people who follow Islam, considering that extremists make up a small fraction?
• The Christianity Judaism Islam comparison essay. This is among the most discussed academic issues. Conducting a comparison study of the three can show similarities among the three largest religions in the world.
• Answer the question with supportive evidence: Why did Islam spread so quickly essay? What impact did it have on the countries where this religion had the greatest influence?
• Essay on simplicity in Islam. The religion teaches a life of simplicity. Is this one of the reasons why so many people convert to Islam?
• What are the five pillars of Islam essay? Define them and provide examples of how they are applied in today’s world?
• A compare and contrast Christianity and Islam essay. In this assignment, you may want to focus on one or two facets of each religion and then and point out their similarities and differences.
• A spread of Islam DBQ essay. This kind of writing requires students to form a thesis based on a set of selected documents. The documents can be both primary or secondary sources.
• Islam Reflection Paper. With this assignment, you could write about what this religion means to you at a personal level. Consider what you have learned and how feel about it.

These Islam essay topics can be used and shared for free. If you are looking for something more specific you can always contact our support team for a customized list. Remember, that when you choose a topic you should aim for something that challenges you but does not overwhelm you. Your goal should be to push the envelope in a sense, but not so far that you are not able to adequately make your argument.

Need more assistance with a research paper on Islam? Writers from Write My Essay Today can provide you with several academic resources to help you along the way. We can also put you in contact with a qualified writer or editor who specializes in this field specifically review, edit, or write an assignment for you. Just give us a call, email us, or send us a message via chat any time of the day and one of our customer support members will communicate with you immediately.

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• Introduction to Islam

The Five Pillars of Islam

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50 Answers to Common Questions About Islam

Umm muhammad.

No one can deny that Islam is very much in the spotlight today. In spite of extremely negative portrayals by western media or perhaps because of them, increasing numbers of people are seeking to find out more about it. And more often than not, they are being pleasantly surprised by the fruits of their research. However, there does remain a great deal of misconception and misunderstanding on the subject.

This article answers 50 common questions and misconceptions about Islam.

What is Islam?

“Islām” is an Arabic word which means peaceful, willing submission – submission to the code of conduct ordained by God. So Islam is a religion, but it is also a complete way of life based upon a voluntary relationship between an individual and his Creator. It is the way of life ordained by God which was taught by each of His prophets and messengers. What distinguishes Islam from other religions is that it refuses to accept any form of creation whatsoever as a deity worthy of worship. Instead, it emphasizes the exclusive worship of the one God who created the entire universe and to whom all creation will eventually return.

Monotheism is the foundation of Islam and its most important concept which cannot be compromised in any way. Not only is God acknowledged as the sole creator and sustainer of everything in existence, but Islam declares that He is the only true deity and He alone is worthy to be worshipped. Further, it recognizes that the attributes of God are nothing like those of His creation and cannot be compared to it; He is absolute, perfect and unique. 

What is a Muslim?

A Muslim is someone who practices Islam; that is, who willingly submits to the revealed directives of God. Everything in the universe is inherently submissive to God, functioning according to the natural laws created by Him. Human beings are physically “muslim” in that their bodies function according to the genetic program set by God for the period of time He has decreed.

A “Muslim” in the religious sense, however, is someone who consciously commits himself to the worship of God alone, not according to his own inclinations or those of other men but according to the method conveyed by God through His appointed prophets. The Qurʼan gives many examples of people who lived before Muhammad who believed in and obeyed the prophet that God sent them and thus entered Paradise, because that is the meaning of “Islam.”

All the prophets of God, from Adam to Muhammad, and those who believed and followed each of them during the period of his prophethood [1] were called “Muslims.” But since Prophet Muhammad was the last of God’s messengers to mankind, a “Muslim” can now only be defined as one who accepts and complies with the final, completed message conveyed by God through him. For rationally, the most recently revised legislation always supersedes and invalidates whatever came before it.

[1] i.e., until another prophet was sent after him.

Isn’t it true that Islam is an Arab religion?

This mistaken assumption is possibly based on the fact that Prophet Muhammad was an Arab, that most of the first generation of Muslims were Arabs and that the Qur’an is in the Arabic language.

But in actual fact, only about 18 percent of Muslims in the world today are Arabs. The largest Muslim populations are found in Indonesia, the Indian sub-continent and other parts of Asia. Islam is also widespread in many parts of Africa and there are substantial minorities in Europe, North and South America and Oceania. Islam is the fastest growing major religion in the world, and its adherents on all continents include both Arabs and non-Arabs.

Further, not all Arabs are Muslims, for there are significant communities of Christian Arabs as well as a number who belong to other religions or profess atheism. While “Arab” is a geographic and cultural term, “Muslim” refers to an adherent to the religion of Islam.

While the revelation was still in its early stages, the Qur’an disclosed that Islam is indeed a global religion. Allah addressed His Prophet therein, saying:

“And We have not sent you but as a mercy to [all] the worlds.” [Quran 21:107]

“And We have not sent you except comprehensively to mankind, as a bringer of good tidings and a warner, but most of the people do not know.” [Quran 34:28]

Islam is meant for all people regardless of race, nationality, cultural or religious background. From the commencement of his mission, the Prophet’s companions came from a wide range of lands and races. Among them was an African, a Byzantine, a Persian and a Jewish scholar. All were united in the brotherhood of faith. There are many references in the Qur’an to the universal nature of Islam. It frequently addresses humanity, saying, “O mankind” or “O people.” The Prophet, his companions and their followers made every effort to spread the message of truth to all nations and peoples. He naturally began the propagation of God’s message among his own people, the Arabs, but that does not mean it was restricted to them – rather, only that initially conveying it to those nearest him was the logical first step toward the realization of a long term goal. Later in his mission when conditions became more favorable he sent letters of invitation to Islam to the rulers of Byzantium, Persia, Abyssinia, Egypt, Damascus, Bahrain, Yamamah, Oman and others who represented the influential world figures of the day. Whatever their response to it, the Prophet’s message was fully acknowledged by the major powers of his time.

Isn’t Islam just another faith based on legends?

On the contrary, Islam is the only religion whose sources are authentically preserved, historically recognized and have remained entirely free of human alteration and interference over the centuries. Its divine scripture, the Qur’an, contains no myths or fables and is in accord with established facts of science. It provides an acceptable explanation of the origin, development and purpose of the universe and for occurrences within it.

The message of Islam is not new. What is new is the form of the message, its dimensions and scale. This final revelation has been preserved in its original state, as promised by God when He revealed:

“Indeed, it is We who sent down the message, and indeed, We will be its guardian.” [Quran 15:9]

It has miraculously remained immune to the ravages of time and the interference of man, and is still accessible in its original language to all who seek guidance.

Distinct from the teachings of many religions which assume the incompatibility of faith and reason, Islam upholds the role of the mind and regards those who fail to use reason as intellectually deficient. Because the mind tends to seek out interrelationship wherever there is variety and multiplicity, it is satisfied by the Qur’an’s clear and unambiguous statement that everything is traceable to a single source, backed with sound arguments and evidence. An important feature of Islam is that while it is based exclusively upon revelation from God, never exceeding the bounds of the divinely revealed texts, it does not fail to provides logical proofs for its tenets.

Islam teaches that one should expect a natural cause for everything that occurs in creation. It promotes the research, study, thought and contemplation that leads one to faith by conviction rather than blind acceptance. The Qur’an urges man to observe and consider the signs of God within creation and provides guidelines for the sound thinking that leads to appropriate conclusions.

Don’t all world religions have similar objectives?

There are many areas in which religions agree but there are also significant theological and practical differences between them. Undeniably, one will find in every religion expressions of wisdom, high moral values, warnings against evil and promotion of good works. But what distinguishes Islam from other faiths is that it goes beyond simply urging people to be generous and morally upright. Islam identifies human problems and prescribes practical solutions to them, both individually and collectively.

Although there are a variety of religious communities in the world, each of them content with its own version of “the truth,” Islam represents the completion of divinely revealed religion and the finalized legal code for mankind. For this reason the Qur’an states:

Verily, the religion in the sight of God is Islam. [Quran 3:19]

The divine messages revealed prior to that of Prophet Muhammad all called for the worship of God alone and contained some legislation. However, each of them was addressed to a specific people at a specific period of time in order to remedy particular problems and circumstances such as moral degeneration, economic injustices and excessive materialism, misuse of power and political oppression. The final message of Islam addresses these same social evils, but as part of a comprehensive program for the amendment, reform and benefit of every nation, community and individual that will exist until the end of the world.

The prophethood of Muhammad launched an era in which divine guidance became openly universal, more comprehensive in scope and precisely detailed. The responsibility for man’s fate and moral well-being depends completely on his own free choice and willing initiative to respond to the invitation of his Creator.

RELIGIOUS BELIEFS

Do muslims worship god or allah.

One of the biggest misconceptions about Islam concerns the name “Allāh”. Some people believe that Muslims worship a different God than Christians, Jews and others, and some missionary organizations distribute literature in English in which they say such things as: “Allah is the god of the Muslims” and “Muhammad told people to believe in the god, Allah.” They thus imply and reinforce the idea that “Allah” is some sort of false deity.

This is totally incorrect because “Allāh” is the same word that Arabic-speaking Christians and Jews use for God. If you pick up an Arabic Bible, you will find the word “Allāh” wherever “God” is used in English. “Allāh” is also the proper name of God. Therefore Muslims use the name “Allāh” even when they speak other languages.

“Allah” is a special word. It indicates the only entity in existence who truly possesses the qualities of divinity and lordship, the Creator and Sustainer of the heavens and earth.  It is the name of the only being worthy of worship, the one upon whom all creation is dependent at every moment. This name belongs to God alone and no one else.

“Allāh” is the only word in the Arabic language equivalent to “God” with a capital “G.” It is also a unique word grammatically since it cannot be made plural or given a masculine or feminine gender. This is consistent with the Islamic concept of God. In English and other languages the word “god” can be used in various forms such as “God”, “gods” or “goddess,” all with different connotations and meanings. The only difference between “god,” meaning a false god or any object of worship, and “God”, meaning the one true God, is a capital “G.” Thus, a more accurate translation of “Allāh” might be “the one and only true God.”

But there is another important point, which is that Islam is particularly concerned with the correct concept of God. Someone can have an erroneous concept of Him whether he uses the name “Allāh” or the word “God.” Followers of previous religions gradually deviated from the original pure belief in God due to the fact that their scriptures were not adequately protected from loss and alteration. None of these are still available for study in their original form or language.

But this is not true of the last divinely revealed message, the Qur’an. Hence, the accurate concept of God can be found therein.

If Islam opposes idol worship, why do Muslims pray to a square structure?

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

The Ka‘bah was built by the prophet Abraham and his son, Ishmael in response to God’s command over 4000 years ago. Abraham consecrated the House for the worship of the one true God and invited all of humanity to visit it for that purpose. Even today Muslims who are physically and financially able are required to make a pilgrimage to it once in a lifetime. The Ka‘bah has remained at the center of a continuous tradition of worship and devotion up to the present day, symbolic of permanence, constancy and renewal.

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

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

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

What is the purpose of worship and why should people worship at all?

The idea of servitude has become distasteful to the modern secular mind-set which concerns itself with individual liberties. Some might say that humanity has no need to worship, and that doing so compromises freedom. They forget, however, that absolute freedom is neither possible or even desirable for all members of a society, and that is why every social order has its laws and restrictions.

Studies in human psychology confirm that that man is a worshipper by instinct, that worship is instilled in him as part of his nature and that he tends to direct it to whatever he considers worthy – other human beings, revered customs or superstitions, materialist ideologies or his own personal inclinations. An object of worship is that to which one devotes the greatest portion of his thought and effort. So one either worships God or he worships something other than Him – along with Him or instead of Him. The worship of God alone is liberating in that it frees one from servitude to all else.

Many people misunderstand the concept of worship, assuming that it is merely the practice of certain rituals. But in reality it includes everything done seeking the acceptance of the one worshipped. According to Islam, the worship of God means willing obedience to His orders and prohibitions which, besides prayer and other religious obligations, include the fulfillment of promises and agreements, honesty and precision in work, teaching and counseling, encouraging righteousness, assisting others, opposing injustice and so on.

Worship is the right of the Creator upon His Creation. It is based on the perception that everything was brought into existence by God and is dependent upon Him in whose hand is life and death, benefit and harm and the outcome of every matter. Further, it is based on the knowledge that man is an accountable being in need of God’s continuing guidance and acceptance. Islam confirms that although it is His divine right, God does not gain anything from the worship of His servants, nor is He harmed by their refusal. He ordains worship for the benefit of the worshipper himself and this benefit is obtained by him or her in both this life and the next. When a believer understands that our Creator and Sustainer deserves to be worshipped he wants to do so because of his gratitude, and love for his Lord and because it is inherently right and correct.

Why only one God? Could He not create another God like Himself?

The implication here is that the existence of dual or plural deities is possible and hence probable in the view of a polytheist. However, if the questioner claims that God can create another like Himself we ask, “How can this created being be God, who created all things, when it has itself been created? How can it be like God since it has a beginning whereas God has existed from eternity? In reality, the phrase “create another God” is an erroneous contradiction, because the mere fact that something is created means that it cannot be God. It is obviously illogical and irrational to say that something is God and cannot be God simultaneously.

The other implication in this question is that if we answer, “He cannot,” then the power of God must be limited, negating His divinity. These suggestions are not valid because the absolute and unlimited power of God pertains to what is rationally possible and not what is rationally impossible. So when we say no, which is correct, it does not mean that the power of God is limited. Rather it affirms the perfection of His power, meaning that He is not incapable of doing anything that is rationally possible.

Our minds cannot grasp the extent of His power, nor can our imaginations. Therefore, we must admit our inability to contain the essence and nature of God within the limits of our intellect.

What is the purpose of our creation?

Non-believers are unable to provide any convincing reason for the existence of this universe or of human life. People who believe there is a Creator assume that creation occurred by His will. But in a world where everything is shown to have a purpose, it is natural for a human being to wonder about the purpose of his own creation. One is surely justified in expecting the Creator who put us on this earth to inform us why He did so and what He expects of us.

The Qur’an informs us that He did just that. It says that God created us for a test here on earth. And it conveys His words:

“Then did you think that We created you uselessly and that to Us you would not be returned?” [Quran 23:115-116]

A non-believer might decide that the objective of his life will be to collect wealth, obtain position or pursue pleasure to the greatest extent possible. But none of this will benefit him in the long run. According to His final scripture, God created man to test him with certain responsibilities. [1] He did not intend life on this earth to necessarily be comfortable or satisfying, but merely a trial of limited duration, the punishment and rewards of which will be due in the Hereafter.

As mentioned previously, most of creation is “muslim” in that it is programmed to obey the physical laws set by God, and this is why the universe functions with balanced equilibrium. Man, however, was given a free will and the ability to either obey or disobey. But God will not allow His universal balance to be upset indefinitely by defiant, corrupt and sinful people, so He only grants human beings a measure of freedom in a temporary world. The scheme of birth, development, decline and death provides each with the opportunity to prove to himself without a doubt what he will deserve on the Day of Judgement, which God created for the manifestation of His ultimate justice.

This life is very meaningful and purposeful to the believing Muslim because he realizes that it will determine his outcome and permanent position in the next life. He lives to earn the approval of his Creator in preparation for the final return to Him.

We all recognize that people make things to perform specific functions for them, in other words, to serve them. God has made us to serve Him, but with one major difference; it is not for the benefit of the Creator Himself, but for the benefit of us, His creation. The purpose of our existence is thus stated in the Qur’an:

“I did not create the jinn and mankind except to worship Me.” [Quran 51:56]

But man’s worship of God it is not automatic like the vast majority of created beings, but by his own choice and effort, and this is what entitles him to honor and reward.

How should one worship God in order to fulfill that purpose?” This question can undoubtedly best be answered by Him. God has provided every element of His creation, living and inanimate, with guidance. We can thus expect that He would provide us with guidance as well. His revelation instructs humanity what to do, what to avoid and the reason for it. It informs man what is expected of him, how to accomplish it and the results of continual positive effort. Through Prophet Muhammad, God revealed to man the ways of worship suitable to his physical and psychological nature and individual talents and in harmony with his particular role on the earth. These, in combination, are what enables him to fulfil the purpose of his creation.

[1] As stated in 18:7, 67:2 and 76:2.

How do you know there is life after death?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Why should someone be a Muslim? Can’t we follow any religion we please?

There are many people who follow the teachings of a religion as best they can and others who believe in God in some way without practicing any formal religion. [1] Many have abandoned the thought that there could be any true religion because nearly all religions claim to be true. And some allow that all religions are legitimate paths to God and are acceptable to Him. So how is Islam different from other religions?

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

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

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

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

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

[1] Anyone to whom God’s message was not adequately conveyed, yet believed in Him and tried to worship Him with sincere intention will be judged by God according to what is in his heart and mind, for He is the ultimate judge of all affairs.  The Quran states that God never punishes a people until after He has sent them a messenger with the clear order to worship their Creator alone without any associates.  It also states that He does not punish for what people are unable to know or what is beyond their capability.

Are the good deeds of non-believers rewarded?

Prophet Muhammad ﷺ disclosed that God rewards according to the intention of each individual. The non-believer expects to be rewarded for his deeds in the present life because he denies or doubts the existence of another life after his death. Thus, he is keen that people should recognize what he does; when he is praised and his deed publicized he is pleased, for this is the reward he sought. He might also obtain a sum of money in payment for it or a prize. This is the compensation he likes most and God grants it to him. But he is not given additional reward in the Hereafter simply because he neither desired it nor worked for it.

The believer, on the other hand, is not duly concerned with compensation in this life because he is striving for the greater eternal reward of the Hereafter. He does so by worshipping God as He stipulated and by working patiently, honestly and correctly to the best of his ability, even when no person appreciates his efforts. Because his deeds are done seeking God’s acceptance they are appreciated by Him and rewarded.

Islam teaches that there are two conditions for God’s approval and reward of any deed: (1) that it is done explicitly for His acceptance and approval and (2) that it is consistent with the methods ordained by Him. In other words, a person must work for God according to the terms He has specified and not according to his own preferences or those of other people. In order to know exactly what God expects of His servants it is necessary to refer to the legislation revealed by Him in its final form through Muhammad, the final prophet.

Isn’t Islam fatalistic?

Muslims know that all things are from God and occur by His will. Thus, they tend to worry less about material matters and view the life of this world in proper perspective. A Muslim believer relies completely on God and knows that whatever happens is always for the best, whether he recognizes it or not, so he graciously accepts whatever cannot be changed.

However, this does not mean that a Muslim sits around awaiting destiny and takes no positive action in life. On the contrary, Islam demands action and effort to change every undesirable situation and this is a requirement of the faith. It totally rejects the teaching that one should not go to a doctor when ill but only pray to God for cure. If human beings had no ability to act God could not justly expect them to do and not to do certain things. Far from being “fatalistic,” Islam teaches that man’s main obligation in life is to exert effort in obedience to God, which includes seeking benefit and avoiding harm.

Islam teaches that human beings should take positive action in life and supplement it with prayer. Some people are lazy and careless and then blame the negative result on destiny or fate. Some even say that if God had willed they would not have sinned or committed crimes. All this is entirely incorrect because He has provided complete guidance and instruction on how to live and has ordered upright conduct at all times.  God has not ordered anything that man cannot do or prohibited anything he cannot avoid because His justice is complete and perfect. Each individual is held responsible within the limits of his own ability, but not beyond it.

Although our deeds and our destiny are decreed by God and known to Him, it does not mean He compels us to do anything. Rather, He willed to give us options about our course of action; and thus, whatever decisions we make are within the framework of His will. God knows what every person will choose to do and then allows him to do it, while not necessarily approving of his choice. While He does not call anyone to account for what is beyond his control, human beings are indeed responsible for every free choice they make, and they will find the consequences of their choices and actions in both this life and the next.

“Cause and effect” is a natural law created by God to be utilized by His creatures.  It is the law by which one’s destiny is determined. So the destiny of each individual is predetermined by God, but it is also the direct result and consequence of his or her own choices and actions, and this is what the Creator has willed and decreed.

Are there sects in Islam?

Islam is one path, has one direction and is based on one methodology ‒ that which Prophet Muhammad taught according to the instruction he received from God. The religion God ordained for mankind was meant to be a unifying factor. In fact, He addressed mankind in the Qur’an, saying:

“And this is My path, which is straight, so follow it, and do not follow [other] ways for they will separate you from His way.” [Quran 6:153] [1]

This divine command emphatically makes it binding on all Muslims to be united as one community of believers; thus, all forms of schism and sectarianism are un-Islamic.

The Prophet’s companions and following generations adhered very closely to the path of God, and thus He protected them from separating in this manner. But with later generations certain factors led to the emergence of divisions and divergence, among them: increasing concern with worldly affairs, the influence of non-Muslim cultures and political rivalries. Initially, some small groups split off from the path adhered to by the majority of Muslims. They introduced innovations into the religion and followed opinions differing from the original teachings of the Prophet.

These schisms were rejected and opposed by the recognized scholars of Islam and the majority of Muslims, which meant that initially they were contained and that their influence did not become widespread during the major part of Islamic history. The majority of Muslims remained on the Sunni [2] path, and whenever forms of deviation emerged among them the pious scholars always hastened to oppose them and point out their error.

Prophet Muhammad foretold that such divergences would emerge. He warned against schism and instructed Muslims to remain within the main body of Islam.

Nevertheless, over the centuries a number of people have deviated and corrupted their religion, forming sects that claim to belong to Islam but whose stated beliefs are clearly contrary to it. Some have distorted the concept of God and attributed to Him what is unfitting or incompatible with His divine status ‒ claiming, for example, that everything in existence is God or that He is incarnate or present within His creation, while the Qur’an states that He is superior to His creation and distinct from it. And some have been misguided regarding various major tenets of Islam to the degree that they no longer submit to God and obey Him, while others have innovated and changed some of the prescribed forms of worship.

Those sects which deviated from mainstream Islam are not the same as the schools of Islamic jurisprudence [3] which developed within it and are based on the immutable principles of the faith. These eminent schools of thought have provided a vision of the highest degree of scholarship for Islamic legislation and serve to complement one another. Differences and disagreements within the framework of Islam do not become matters of partisanship and intolerance except among the extremely ignorant.

Islam recognizes the individuality of human beings and that not all diversity of opinion and difference in analysis is negative. However, the kind of dissension that leads to schism and sectarianism has been denounced in the Qur’an:

Indeed, those who have divided their religion and become sects – you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah; then He will inform them about what they used to do. [Quran 6:159]

Although Muslims now appear to be divided more than ever before, the number of divisions in Islam remain fewer than in other religions. One can still find many Islamic associations calling people to truth, proclaiming God’s original message and warning against that which is contrary to it. Salvation does not depend on affiliation with any specific group, but rather on true faith proven by obedience to God and upright conduct in the manner revealed by Him.

[1] The subtle change in the verse from first to third person expresses the progressive process of distancing oneself from God’s path.

[2] A Sunni is one who takes his religion from the Qur’an and Sunnah, i.e., the authentically narrated teachings of Prophet Muhammad as practiced by him and his righteous followers.

[3] The Hanafi, Maliki, Shafi‘i and Hanbali schools and a few others less known.

PROPHETS AND SCRIPTURES

Who was muhammad.

Muhammad bin Abdullah was a descendant of Prophet Abraham though his son, Ishmael, [1] and was from the prominent Arab tribe of Quraysh. He was not the founder of Islam but its final prophet and the last messenger sent by God to the world as a mercy to mankind. Every detail of his private life and public speech has been documented and carefully preserved up to the present day.

During the 23-year period of his prophethood he changed the entire Arabian Peninsula from paganism to worship of the one true God, from tribal warfare to national unity, from anarchy to disciplined living, from barbarism to the highest standard of moral excellence. At the time of his death most inhabitants of Arabia and the southern regions of Iraq and Palestine had voluntarily embraced Islam. To posterity he left a creed of pure monotheism that included comprehensive legislation based on a balanced system of moral values.

No other man in history excelled in so many different aspects of life. He not only taught and established the religion, but founded a state, initiated numerous political and social reforms, built a powerful and dynamic society and completely revolutionized the realm of human thought and behavior ‒ all within just over two decades.

His coming was foretold in previous scriptures and he was described therein. The honest and open-minded among the Jews and Christians recognized him from those descriptions and believed in his message. But the message he communicated was not meant for a particular people, place or period; it was a global message. Muhammad was appointed to instruct all of mankind and invite humanity to the same objective as did the prophets before him: the worship of God alone without associates or intermediaries.

There is explicit evidence for the prophethood of Muhammad. As the revelation descended upon him his companions noticed certain effects on his body; however, he never lost consciousness or showed any signs of illness. His life was protected by God during times of severe danger throughout the entire period of his prophethood until the divine message was complete. Like the prophets before him, Muhammad was supported with miracles, but by far the greatest of them was the Qur’an, an eternal miracle containing evidences for people of intellect for all time to come.

Prophet Muhammad was chosen by the Creator of the universe and of mankind to invite all people to correct beliefs and the pure way of life preferred by Him, and to demonstrate the measures and methods leading to His acceptance. He spared no effort and no sacrifice in carrying out this duty for the benefit of mankind. Through him, God made known truth from falsehood and wisdom from error. And through him He showed man how to attain eternal Paradise. Thus, Prophet Muhammad directed humanity to the one divine source of values and rules of conduct.

[1] Isaac, another son of Abraham, was the ancestor of the Children of Israel, among whom a number of prophets were raised.

Do Muslims worship Muhammad?

 Islam is based on uncompromising monotheism.  God alone is to be worshipped and nothing else, so Muslims cannot worship Muhammad or any other human being. [1] Like all prophets, he was a man, and despite his extraordinary accomplishments he never claimed divine status. Rather, he always maintained that he was human like everyone else, that he spoke nothing of his own accord, and that the Qur’an was a message from God, revealed to him by God, to whom alone belongs all glory and praise. He never took personal credit for any success. All the principles he taught, the legislation he pronounced and the great achievements for which he could have attained personal renown and advantage were attributed to the guidance and support of God alone.

Muslims strive to follow the example of Prophet Muhammad. Additionally, Islam teaches Muslims to respect all of God’s prophets and messengers. However, respecting and loving them does not mean worshipping them, for all forms of worship must be directed only to the Creator.

Muhammad was himself a devout worshipper of God. He gave away everything he obtained in charity, fasted often and would spend a great portion of the night in prayer. He was constantly aware of his Lord, remembering Him in every situation, and his words of praise and supplication reflected the highest degree of sincerity and servitude. His entire life was dedicated to the cause of God. He called on people to worship God alone, and insisted that they refer to him as merely a servant of God, telling his followers, “Do not exaggerate in praise of me as the Christians did with Jesus, son of Mary. I am only His servant, so say, ‘the servant of Allah and His messenger.'”

[1] The  basis for this misconception actually comes from the early orientalists who called Islam “Mohammedanism,” implying that Muslims worship Muhammad.

Why should Muhammad be the final prophet? Haven’t there been others after him?

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

1) When no prophet had ever been sent to a people before and no divine message had reached them

2) When the message of an earlier prophet had been forgotten by the people or the teachings of former prophets had been altered with time

3) When a second prophet was needed to assist a first one

4) When a people had not yet received complete instruction from God

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

After God’s message was completed through revelation to Muhammad and its preservation guaranteed, there was no further need for messengers to convey revelation; only for teachers and reformers to remind people of what God had revealed. [1] From the time of Muhammad’s prophethood conditions in the world have been conducive to the transmission of God’s message to all civilizations, making the appointment of additional prophets unnecessary. This final message has undergone no amendment or alteration by man; not a single word has been added to it or deleted from it.

If God intended to send another prophet after Muhammad, He would have made that fact clear in the Qur’an or commanded His Messenger to declare that a prophet would follow him. But the Qur’an clearly affirms that God has now completed His divine mission through Prophet Muhammad. [2] Therefore, the office of prophethood has been canceled, enabling the world to unite in allegiance to the final prophet and obedience to God. For everyone who accepts Muhammad as the divinely appointed final messenger will seek instruction only within the message he conveyed.

[1] The Qur’an says: “Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and seal [i.e., last] of the prophets.” [Quran 33:40] [2] God stated therein:  “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.” [Quran 5:3] 

Didn’t Muhammad write the Qur’an or borrow from the earlier scriptures?

Opponents of Islam sometimes allege that Muhammad himself wrote the Qur’an or that he copied or adapted it from previous scriptures. But it is known that the Prophet’s contacts with Jews and Christians was negligible before his emigration from Makkah, and after it his role was that of a teacher, openly inviting the Jews and Christians to accept Islam while pointing out how they had diverged from the true monotheism taught by their prophets.

It is true that there are some similarities between the Qur’an and the Bible, but this does not indicate that later prophets plagiarized from former ones. It merely reflects the common source, which is the Creator of mankind, and the continuance of His basic message of monotheism. Moreover, there was no Arabic version of the Bible in existence at the time of Prophet Muhammad. The earliest Arabic version of the Old Testament is that of R. Saadias Gaon of 900 CE – more than 250 years after the death of Prophet Muhammad. And the oldest Arabic version of the New Testament was published by Erpenius in 1616 CE – about 1000 years after his death.

Historically and logically, it cannot be established that there was any human source for the Qur’an or that the Messenger of Allah learned it from the Jews or Christians. His enemies kept a close watch on him hoping to find confirmation of their claim that he was a liar. But they could not point to a single instance when the Prophet might have had secret meetings with people of other faiths.

It was a sign of Muhammad’s prophethood that he was illiterate. Thus, he could not be credited with composing or editing the revelations, and suspicion that he learned what he preached from earlier scriptures is eliminated. At the time the Qur’an was revealed, his contemporaries among the Arabs, known for linguistic eloquence, acknowledged that its language was unique and distinctly different from the speech of Muhammad, a man they knew well. The Qur’an states that the Prophet was an unlettered man, so if that had not been true his opponents would surely have exposed him. There is, however, not a single report to this effect, and no one denied his illiteracy. At the same time, no one denied that the Qur’an was unequaled in eloquence, impact and clarity, including those who rejected its message.

It is not difficult to verify that Muhammad did not possess knowledge of many things mentioned in the Qur’an, such as historical events, natural phenomena and future occurrences. The kind of information he conveyed could not have been obtained through reading and research, so it was obviously something that could only have come directly from the Creator. The Qur’an states in several places that Muhammad and his people did not know these facts, so had it been otherwise, his adversaries would have capitalized on that claim to discredit him. Only recently, within the last two centuries, have advancements in research technology led to the discovery of facts that were mentioned in the Qur’an by the unlettered prophet over fourteen centuries ago. Here are a few examples:

• The creation of the universe from a single entity and of life from water: Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? [Quran 21:30]
• All creation is based on duality, made up of pairs, counterparts or opposites: And of all things We created two mates . [Quran 51:49] [1]
• The different natures of the sun and moon: It is He [Allah] who made the sun a shining light and the moon a derived light and determined for it phases – that you may know the number of years and account [of time]. [Quran 10:5] [2]
• The rotation of the earth: He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night. [Quran 39:5] [3]
• The expansion of the universe: And the heaven We constructed with strength, and indeed, We are [its] expander . [Quran 51:47] [4]
• The sun is not stationary but moves in a specific direction for a limited term: And the sun runs [on course] toward its stopping point . [Quran 36:38] [5]

These are words recited by Muhammad, the unlettered prophet. The Qur’an addresses recently established scientific facts with the precision of a scientist. Could the most highly literate, well read or scholarly man of that period, or even of the centuries that followed, possibly have come up with anything similar?

[1] In contrast, God is one, with no counterpart and nothing resembling Him in any way. [2] Other verses (25:61 and 71:16) refer to the sun as a burning lamp. [3] The alternate “wrapping” of sunlight and darkness is caused by the earth’s turning in one direction.  [4] The Creator refers to Himself in the plural form which denotes power, grandeur and majesty. [5] The sun, as a tiny member of this vast universe is progressing within it toward a final destination, which indicates an end to the present creation. 

How does the Qur’an differ from other scriptures?

The Qur’an was revealed over 1400 years ago. It states in no uncertain terms that it is a revelation from God conveyed by the angel Gabriel to Prophet Muhammad. It is regarded, not only by Muslims but by scholars of religion and historians, as the most authentic religious text in existence today. Unlike earlier scriptures, the Qur’an has been preserved unchanged in its original Arabic text since the time of revelation, as God had promised within it. [1]

History witnessed the fulfillment of that promise, for the Book of God remains to date exactly as it was revealed to the Prophet and recited by him. Immediately memorized and recorded by large numbers of his companions, it was passed on in exactly the same form by thousands of Muslims generation after generation up until the present day. The Qur’an of today is literally the same scripture as was revealed to Prophet Muhammad. There is no other book in the history of man that has been memorized precisely and accurately, word for word, letter for letter by millions of people over the centuries. This in itself is a miracle.

There is only one version of the Qur’an; the same revealed words continue to be read, recited and memorized in their original Arabic language by Muslims throughout the world. Translations of the meanings into other languages assist in understanding but cannot be called “the Qur’an,” as this term refers only to the actual revealed words of God.

The Qur’an contains God’s final message to humanity and legislation which encompasses all spheres of human life. It is suited to all peoples and all times. It appeals to logic, following clear reasoning and citing evidences from the created universe, from history and from the human soul to establish not only the existence of God, but also His uniqueness and absolute perfection. It also contains answers to the questions which naturally occur to the human mind about the purpose of creation and what occurs after death.

It is the primary source of the Islamic creed and its legislation. But in addition to religious guidance it contains numerous verses that speak of the universe, its components and phenomena – the earth, sun, moon, stars, mountains, wind, rivers and seas, plants, animals and successive stages of development of the human being. As can be seen from examples in the previous chapter, the Qur’an speaks with the perfect knowledge of the Creator about His creation. Being the final revelation to mankind, God has made the Qur’an a continuing miracle containing evidences to be uncovered gradually as humans increase in knowledge of their universe.

But its main purpose is to guide mankind as to how one should relate to his Creator, to his fellow men and to the universe in general. It outlines the practical methods of earning the approval of God and obtaining peace and contentment in the permanent existence to come. By following its guidance man can fully experience his human worth and his special position among created beings. The Qur’an was revealed containing complete guidance in all matters of faith and its application to the affairs of human life in order that everyone might attain the happiness and contentment of this world and the next.

[1] Its preservation was guaranteed when God revealed: “Indeed, it is We who sent down the message, and indeed, We will be its guardian.” [Quran 15:9]  Note: God often refers to Himself in the Qur’an as, “We,” which does not denote plurality, but power and majesty.

Is it true that Muslims don’t believe in Jesus? What does Islam say about him?

One cannot be a Muslim if he does not believe in Jesus as well as all other prophets sent by God, [1] including Adam, Noah, Abraham, David, Solomon, Moses and Muhammad. Muslims have the highest regard for Jesus and await his second coming. 

The Islamic view of Jesus is one between two extremes. The Jews rejected his prophethood and called him an impostor while many Christians regard him as the son of God and worship him as such. Islam considers Jesus Christ, the son of Mary as one of the great prophets of God, worthy of respect and honor but not worship. He was sent to confirm and renew the basic doctrine of belief in God, the Creator, alone and obedience to Him.

According to the Qur’an, he was born miraculously without a father. [2] And he was not crucified but raised up to God. [3] The Qur’an attributes to him miracles that are not even mentioned in the Bible. However, Islam sees the deification of Jesus as a reversion to paganism and the divinity of Jesus is categorically rejected within the Qur’an’s text. [4] Such doctrines as the “trinity,” “divine sonship” and “atonement” are not accepted by Muslims simply because they did not originate from Prophet Jesus himself.

It is known that most of the Gospels were written by men long after the time of Jesus and that much of the New Testament was compiled from the writings of Paul and his students. Unmistakable contradictions have appeared in the various “modern,” “revised” and “amplified” versions of the Bible.  The once purely divine message conveyed by Jesus has obviously been corrupted by human input and altered through numerous translations; the original texts no longer exist.

 The Gospels were written several decades after Jesus’ departure and none of their authors had actually seen Jesus or heard him speak. Moreover, they were written in Greek while Jesus spoke Aramaic. Those Gospels presently in circulation were not selected from among the others and authorized by the Church until the decisions of the ecumenical Council of Nicea in the year 325 CE.

Nevertheless, belief in the divine scripture, not in its present form but as it was originally revealed to Prophet Jesus, is an article of Islamic faith. The final revelation from God is the only criterion by which information in previous scriptures can be evaluated. Therefore, whatever the Bible says about Jesus that agrees with the Qur’an is accepted by Muslims and what is contrary to it is rejected as a product of human intervention.

[1] The Qur’an names twenty-five prophets and messengers and suggests that there were many more. [2] Refer to Qur’an, 19:16-35. [3] Refer to Qur’an, 3:55 and 4:157-158. [4] Refer to 5:72.

LEGISLATION

What is shari‘ah.

The Arabic word shari ‘ ah refers to the laws and way of life prescribed by God for his servants. It deals with ideology, faith, behavior, manners and matters of daily life. We recognize that customs and traditions, good taste and civil law all have some authority over people in every culture, preventing them from doing certain things and obliging them to do others. So it is to be expected that religion, too, would have some authority over people. In Islam, this authority rightfully belongs to God and is derived from His final revelation.

The Islamic Shari‘ah is a divinely ordained legal system whose primary objective is benefit to mankind. Its principles are designed to protect people from evil and direct them to what is best in all aspects of life. Moreover, its benefit is for everyone ‒ rich and poor, rulers and ruled, men and women, Muslims and non-Muslims, whose right to worship and manage their personal and family affairs according to their own norms is explicit. The Shari‘ah provides injunctions that guarantee justice, promote the general welfare, preserve order, safeguard human rights, and define responsibilities.

Its established constants are derived from the texts of the Qur’an and teachings of Prophet Muhammad, and have been confirmed by a consensus of Muslim scholars both in theory and practice. These basic principles are agreed upon by all, while differences over variables are acceptable and in fact, provide the flexibility necessary for the system to accommodate changing circumstances.

Besides defining methods of Islamic worship, the Shari‘ah provides an outline for thought and education based upon such moral values as justice, generosity, chastity, honesty, mercy and respect for humanity in general. It provides the standard for social and political issues ‒ the choice of a ruler, consultation within the government, opposition to injustice, defense of truth and right, individual and collective duties, intellectual enlightenment based on evidences and proofs, respect and tolerance for the viewpoints of others and the encouragement of open and frank discussions.

Generally, anything that is neither known to be harmful nor mentioned as forbidden in Islamic law is permitted. In what pertains to daily life, all is allowed except for was explicitly prohibited in the Qur’an or by Prophet Muhammad, and this includes everything harmful, whether or not it is considered so by limited human perception. What is forbidden in Islam is a small segment of the whole, so that what is permitted is sufficient to make what is forbidden unnecessary. For example, the encouragement and facilitation of lawful marriage greatly reduces the temptation toward fornication and adultery. When Islam forbids sexual relations outside the framework of marriage, the aim is to purify individuals and societies physically and morally. Similarly, interest can be replaced by lawful business gains, gambling replaced by competition in sport and religion, fornication replaced by lawful marriage, and forbidden food and drink replaced by healthy food and drink.

The general purpose and objectives of the Shari‘ah do not change. It clearly defines what is prohibited and considers all other things to be permissible. Only harmful things have been prohibited and whatever has benefit has been permitted. Islamic legislation maintains a balance between the needs of the individual and society, allowing neither to outweigh the other.

The inner deterrent of man’s moral conscience is fully integrated with external supervision. Islam stresses the role of the individual conscience and is concerned with cultivating within it the fear and love of God and the hope for His mercy. This ensures that an individual will be responsive to the commandments of God even when there is no external monitoring system, and that he or she will voluntarily avoid what is prohibited. However, the system does not rely exclusively upon the conscience. It complements its role by providing laws to be upheld by society and enforced by the judicial authority.

It is true that the system includes a few severe penalties for certain types of criminals, but in practice, crime has always been drastically reduced within societies that applied Islamic Shari‘ah, and this is the real purpose of its legislation. Crime and punishment cannot be treated as separate issues. When the Shari‘ah is considered in totality, one finds that initially, every measure is taken to provide what is lawful and block all avenues leading to the unlawful. More­over, punishment cannot be applied unless it is established beyond any doubt that the crime was committed with knowledge of its prohibition and without compulsion by someone of legal age and sound mind. Further, an additional burden of providing trustworthy witnesses in some cases makes conviction highly unlikely. In light of the numerous constraints, a determined transgressor, once convicted in a court of law, may rightly be made an example as a further deterrent to others. Thus the system is not only just, but most merciful to society as a whole.

On another level, the Shari‘ah operates to satisfy the sense of justice of the victim and his heirs. Contrary to what some people suppose, there is no capital punishment for murder. Retribution is a legal decision given to the victim’s family and carried out by the courts according to their instruction. They have three options:

• They can demand that the state executes the murderer on their behalf.
• They can opt instead for a payment of blood money from the murderer.
• They can forgive the murderer and forgo any kind of compensation.

Forgiveness in this world, however, does not necessarily mean acquittal in the Hereafter. A would be offender is deterred not only by the threat of physical or pecuniary punishments; he is first and foremost accountable before God, who may forgive or punish as He sees fit.

One of the features of Islamic legislation is that it has a moderate approach to issues and problems and regarding the relationship between the individual and society. The Shari‘ah has left particular areas open for scholars to make interpretive judgments according to changing norms and circumstances. It responds to the demands of social progress in a way that keeps it compatible with the practical realities of a changing world and reconciles the issue of progress with that of ideological continuity, striking a balance between progress and continuity in matters of human life. At the same time, it maintains continuity in its primary goals and objectives. Its religious, moral, economic, and social values remain constant, governed by a set of unchanging principles.

What are the “pillars” of Islam?

The “five pillars” are the main requirements of Islam. Like the pillars of a building, the religion can neither stand nor be completed without them. These requirements are:

1. The declaration of faith

To be a Muslim, one must believe in and pronounce words which mean, “ I testify that there is no deity other than God (Allah) and I testify that Muhammad is His servant and messenger. ” It expresses the belief that God exists, that He is unlike and superior to His creation and that none is worthy to be worshipped but Him. And it confirms that Muhammad is among the prophets who conveyed God’s revelation to mankind. Thus, the Qur’an, being the final message revealed by God, and the authentically narrated teachings of His final prophet are the basis of the religion, completing and superseding all that came before it, and they define the Islamic way of life. It is a declaration by the believer of acknowledgement and willing obedience.

2. The performance of regular prayer

Prayer was practiced in some form throughout history by all the prophets and their followers as an indispensable part of God’s religion. Islam, the final stage of monotheistic religion, considers prayer essential. A Muslim prays five times daily within specified intervals, as taught by the Prophet. These prayers are obligatory, and are a direct and continuous bond between the worshipper and his Creator. Most believers are inclined also to pray additional voluntary prayers whenever convenient, as it was the practice of their Prophet.

3. Zakah (obligatory annual expenditure)

An important principle of Islam is that all things belong to God and that all wealth, possessions and properties are held by human beings in trust.  Muslims are commanded to obtain and spend their wealth in lawful ways. The divinely ordained system of zakah is the right of Allah within His dominion. It is neither a charity nor a tax, but an obligation due from those Muslims who possess wealth in excess of their basic needs. It is the ideal way to meet the needs of the poorer sections of society without causing hardship to the rich. The word “zakah” means purification and growth. Its regular payment purifies the owner’s remaining wealth and purifies his heart from such ailments as greed and selfishness. Every Muslim calculates his own zakah individually, and in most cases it involves the payment of two and a half percent of his excess capital or savings each year.

Islamic fasting, which involves abstinence from eating, drinking, smoking and marital intercourse, is observed throughout the daylight hours of the lunar month of Ramadhan. Done in obedience to God’s command, it teaches believers patience and self-control, as well as reminding them of their responsibility toward the millions of human beings who lack adequate food and provisions or are victims of their unjust distribution. The month of fasting is accompanied by increased efforts toward good manners and righteous deeds, along with additional worship at night. It is not a retreat from life but rather, a supplement to the Muslim’s ordinary activities.

Hajj, the annual pilgrimage, is an obligation once in a lifetime only for those who are physically and financially able to perform it. Nevertheless, over two million Muslims journey to Makkah each year from every corner of the globe, providing a unique opportunity for people of various nations and cultures to meet one another as guests of God. Hajj is an expression of pure faith and total submission to His command, and the pilgrim performs rites of unqualified obedience, seeking nothing but the Creator’s acceptance of his efforts and forgiveness of his past sins. He returns home with a fresh outlook on life, a purified soul and blessings from his Lord.

Why is alcohol prohibited?

In Islam all things which are harmful or whose harm exceeds their benefit are unlawful. This includes every substance that affects the mind, damages it or decreases its abilities. Therefore, alcohol would be deemed unlawful even if it were not clearly prohibited in the Qur’an and prophetic traditions. For anything that causes harm in any way is considered unlawful. [1]

There are a number medical reasons for the prohibition of the consumption of alcohol. Alcohol has been the scourge of human society since time immemorial. It continues to take countless human lives and cause misery to millions throughout the world. And it affects the mind, diminishing the individual’s mental powers and making him accustomed to running away from his problems. It affects his finances as well, due to the expenditure that his generally expensive habit forces upon him. There is no need to go into detail about all the ill effects of alcohol since most of them are commonly known.

Because alcohol incapacitates the inhibitory center in the brain, an inebriated person is often found to be indulging in behavior that is completely uncharacteristic ‒ using abusive language, becoming aggressive and violent or committing shameful acts. Statistics showing a rising number of deaths, soaring crime rates, increasing instances of mental illness and millions of broken homes throughout the world bear witness to the destructive effect of drinking alcohol.

The harm that results from alcohol is not limited only to the one who drinks; it is also damaging to others. The diseases caused by alcohol weaken society as a whole. Productivity is decreased due to its effects and crimes result from addiction. According to a World Health Organization report on violent crimes in 30 countries, 86% of murders and 50% of rapes are carried out under the influence of alcohol. There are similar statistics in most countries around the world. Additionally, public health officials have estimated that half of the road accidents resulting in deaths and permanent disabilities are caused by people under the influence of alcohol.

Islam agrees that prevention is the best treatment. However, Muslims do not abstain from drugs and intoxicants due to its detrimental effects, but rather, because God has prohibited them. So abstention is a form of worship and obedience for which they are rewarded by God in the Hereafter, as well as protecting them from harm in the present life.

[1] Some people claim that they can exercise self-control and never get intoxicated.  But investigations reveal that every alcoholic began as a social drinker.  No one initially starts drinking with the intention of becoming an addict.  It just happens along the way.

Why is pork prohibited?

Again, obedience to God in this matter is the primary motivation, while prohibition is based on the principle of avoiding harm. In the Qur’an as well as the Bible, pig flesh has been forbidden and declared unclean. Regarding the physical harm caused by eating it, modern medicine has confirmed a number of facts, such as the following:

• ‎Pork is a kind of meat that contains much cholesterol, which is known to increase the likelihood of blocked arteries.
• ‎The pig’s meat and fat have been found to contribute to the spread of cancers of the colon, rectum, prostate and blood. ‎Eating it has been connected to scabies, allergies, stomach ulcers and lung infections.
• Eating pig flesh has been connected to no less than fifty other diseases. Among them are the infections caused by roundworms, pinworms, hookworms and tapeworms, whose eggs, when present in the meat, are ingested by humans, enter their blood stream and can reach and damage almost all organs of the body.
• A common misconception is that if pork is cooked well, the worm eggs are destroyed. But in a research project undertaken in America, it was found that the ova present in pork do not die under normal cooking temperatures. [1]
• It is also known that some diseases such as rheumatism and joint pain are unique to humans and pigs, and are not shared by any other animals.

Muslims accept whatever legislation has been issued by God out of conviction and complete trust in the knowledge and wisdom of the Lawmaker.

[1] In particular, the trichinosis worm is not destroyed by cooking. Its growth in the body can cause infection of the cerebral membrane and brain, the heart muscle, the lungs, kidneys or nerves.

Why do Muslims allow the slaughter of animals?

This question is often posed by vegetarians, advocates of animal rights and some Hindus. In fact, there are people who consider the consumption of meat to be a violation of animal rights. But meat is not forbidden to Muslims.

While Islam enjoins mercy and compassion toward all living creatures, it maintains that God has created plant and animal life for the benefit of humankind. Man has been ordered and entrusted by the Creator to use every resource in this world judiciously because it is a blessing from Him and a trust.

Islam offers one of the most humane methods of animal slaughter. The objective of Islamic slaughter is to ensure minimal pain and maximal blood drainage from the animal as detrimental microorganisms flourish in blood. Besides Muslims, people from other ethnic and religious backgrounds are assured that meat slaughtered Islamically is healthy and of high quality. It remains fresh for a longer period due to the lesser amount of blood in the meat in comparison to other methods of slaughtering.

Animals are slaughtered in a swift and merciful manner with the pronunciation of words meaning, “In the name of God; God is Most Great.” This acknowledges that the animal’s life is being taken with God’s permission to meet the lawful need for food. The Islamic mode of slaughtering an animal also requires that the following conditions be met:

• The animal has to be fed as usual prior to slaughter and given water.
• It may not be beaten or tortured in any way by man or machine. Stunning before slaughter is not permitted. [1]
• One animal should not be allowed to see another being slaughtered. [2]
• The knife should be large enough and razor sharp.
• Slaughtering is done from the front of the neck and the butcher must swiftly sever the respiratory tract, esophagus and jugular vein without cutting the spinal cord. With swift cutting of the blood vessels in the neck at the proper place, rapid and profuse bleeding causes instant shock and anesthetization in the brain so that no sensation is felt. Thus, the animal does not suffer. [3]  
• The animal must be completely lifeless and the blood drained completely before skinning and removing the head.

The promotion of healthy and correct methods of food production is part of the Islamic way of life. Its legislation encourages a strong respect for the sanctity of life and an abhorrence to cruelty to animals.

[1] This is accomplished by use of a bolt pistol, electric shock or electrified water (in the case of poultry), all of which cause additional stress and suffering to the animal. [2] In an authentic narration by at-Tabarani, the Prophet scolded a man for even sharpening his blade while the sheep was watching him. [3] The Prophet instructed, “Allah has decreed proficiency in all things.  So when you slaughter, slaughter well. Let each one of you sharpen his blade and spare suffering to the animal he slaughters.” (Narrated by Muslim)

What is the Islamic view on suicide, “mercy” killings and abortion?

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

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

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

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

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

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

Why does Islam oppose homosexuality? Where is freedom of choice?

In the West today, homosexuality and lesbianism have come to be seen as an alternative life style subject to personal preference. It is no longer considered an abnormality that requires restraint and treatment, and is being actively promoted by its adherents and their sympathizers as a legitimate way of life. Arguments in favor of tolerance toward same sex relationships are based on the assumption that homosexual behavior is biologically based and not merely learned from society.

Islam considers homosexuality to be the result of human choice. Human beings are not robots that do only what they are programmed to do. They choose how to behave, and God holds them responsible for their choices.  It is inconceivable that God would have made some people homosexuals then declared it a punishable crime. [1] To accept such a proposition is to suggest that God is unjust.

Inclinations can exist within humans toward a variety of natural acts and unnatural ones such as rape, pedophilia or bestiality. These inclinations may arise from media influence or direct contact, but it does not mean that free reign should be given to them. Muslims are under obligation to control and overcome such inclinations in obedience to God.

It should be noted that Islam did not introduce anti-gay legislature to the world. The texts of the Torah are replete with clear condemnation of such practices. But among the things foretold by the Prophet of Islam is this: “Immorality will not appear among a people to the extent that they publicize it but that painful diseases will spread among them which were not known to their predecessors.” [Narrated by Ibn Majah and al-Hakim]

Sexually transmitted diseases are steeply on the rise in permissive societies ‒ in particular, HIV/AIDS, which causes loss of acquired immunity and usually leads to death. The early spread of AIDS was first observed among homosexual communities. Later, it entered the heterosexual community through so-called bisexuals as well as blood transfusions and intravenous drug usage, and now it continues to spread among promiscuous heterosexuals. AIDS remains incurable and infections continue to increase in gay and bisexual men, who accounted for more than half of HIV infections in 2006.

Islamic teachings emphasize the distinctions between male and female. Islam instructs parents to separate their children in their beds by the age of ten in order to avoid sexual experiences which may result from childhood experimentation. Such experiences are often reinforced by contacts in school or through abuse from perverted adults. Islam also encourages early marriage in order to facilitate lawful sexual relations for young people as soon as possible and keep them away from unlawful and unnatural ones.

[1] God has created everything in due proportion.  He established the means for populating the earth and maintaining life by the creation of male and female, not only in man but among most all living things.  Islam considers deliberate efforts to change this nature as rebellion against the Creator.

Doesn’t Islamic law encourage vengeance?

Islam is often accused of having legislation that encourages retaliation rather than forgiveness. But the Qur’an itself refutes this, saying:

“But whoever overlooks from his brother [the killer] anything, then there should be a suitable follow-up and compensation to [the victim’s heir] with good conduct. This is an alleviation from your Lord and a mercy.” [Quran 2:178]

“And the retribution for an injury is one like it, but whoever pardons and makes reconciliation – his reward is [due] from Allah. Indeed, He does not like the unjust.” [Quran 42:40]

Justice is the ruling spirit of Islamic law. However, the changing definition of terms such as “civilized”, “freedom” and “equality” have resulted in criticism of Islamic laws and the argument that in view of the changing world, the Shari‘ah is outdated. To a believing Muslim, this amounts to denial of the wisdom of God who put us on this earth with a purpose in life and a responsible role to fulfill.

Punishment has always been an integral part in the concept of justice. Islam considers crime an act of injustice towards society as well as a sin. Punishment is not atonement for sin because a sin can only be forgiven through sincere repentance. A crime, however, is the infliction of harm upon others which cannot be forgiven by repentance alone.

The object of all penal systems is to punish the offender and protect society from reoccurrence of the crime. However, if societies were to rely only upon punishment, they would fail miserably. An environment of healthy morality and faith must be the norm, where right conduct is encouraged by all and wrongdoing is opposed and made as difficult as possible.

In Islam, penalties are only part of a larger integrated whole. They cannot be properly understood nor justifiably implemented in isolation. God has ordained a body of mutual rights and obligations. He has also set certain bounds and limits to be observed by everyone for the maintenance of justice. If men and nations want to have peace and safety on the highways of life, they must remain within the “traffic lanes” marked out for them and observe the “signposts” erected along their routes. Otherwise, they endanger themselves and others and thus subject themselves to penalties – not out of reprisal, but in order to regulate and preserve orderly interactions among all people in society.

In many non-Muslim societies today, there are ongoing debates about the death penalty.  In Islam the matter has been decided by the Creator, who said:

“And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may avoid [sin].” [Quran 2:179]

The verse alludes to the fact that such punishments serve as a strong deterrent to crime. They are of a functional nature, to regulate and prevent reoccurrence.

There are basically three categories of punishment in Islamic Shari‘ah: First is hadd, fixed punishments for a few specific crimes that were divinely ordained. Second is qisas for homicide and assault, in which the victim or family of the deceased has the right to legal retribution or else to accept monetary remuneration or even to pardon the offender, both of which serve to avert capital punishment. The Qur’an highly recommends forgiveness. An injured party may take particular circumstances into account or overlook the offense with the expectation of being compensated by God in the next life. And third is ta ‘zeer, which is a discretionary penalty decided by the court. There are stringent conditions which must be met for any of these to be applicable and strict procedures must be followed before any person can be convicted and punished.

Another important function of these penalties is educational. They are intended to instill in society a deep feeling of abhorrence for transgression against fellow human beings and against God. Once one understands the basic concepts, objectives and framework of Islamic Shari‘ah, he cannot but conclude that it is capable of creating the most humane and just society. Difficulties arise only when critics try to measure the ocean of divine knowledge, wisdom and justice with their own imperfect criteria and understanding.

Why does Islam demand harsh punishments for sex outside marriage?

As mentioned previously, punishment in Islam has a social purpose, which is to dissuade others from committing the same crime. People nowadays, especially Westerners, are opposed to the Islamic punishment for fornication and adultery because they see it as too harsh or disproportionate to the offense. A basic problem is the difference in standards by which the severity of a crime is measured.

The Western view of man-woman relationships is usually that of permissiveness, one that accepts extramarital and illicit relationships as normal. There is an increasingly driving passion for more money, more comforts and more pleasure, particularly physical pleasure. The greatest casualty of irresponsible sexual behavior has been the family, in particular, children.

Islam views sexual relationships outside of marriage as a very serious matter because they destabilize the family and thus contribute to the breakdown of the entire social system. Islam emphasizes protection of the family by imposing severe punishments for activities that threaten the family foundation. These punishments are the same for men and women and only a legitimate Islamic government has the right to implement them.

Moreover, the prescribed punishments are only one aspect of a complete system which, in addition to providing prohibitive obstacles in the path of unlawful relationships, strongly encourages and facilitates lawful marriage. In cases of confirmed incompatibility or dissatisfaction, a wife as well as a husband may request separation, enabling each to seek a more harmonious union. In addition, Muslims, whether married or unmarried, are instructed as to proper dress and behavior at all times. Privacy is to be respected and compromising situations strictly avoided as a matter of obedience to God. And finally, the punishment prescribed is severe enough to deter any who might still consider it.

Any case that comes before the court for judgment must be investigated thoroughly and proper evidence brought in order to satisfy all the requirements of Islamic law. Conviction is subject to strict conditions which are most difficult to fulfill and is contingent on one of two requirements:

• A repeated and persistent confession by the offender, who must also be proved to be of age, mentally sound, aware of the divine prohibition, and must have committed the act knowingly of his own free will. The slightest doubt about any of these matters will prevent acceptance of the confession. In addition, a married adulterer must be legally bound in a consummated marriage and there must be no physical defect in the spouse preventing a normal relationship. Furthermore, people are not encouraged to confess their sins; rather, they should repent to God privately.
• In the absence of confession there can be no conviction unless four reliable male Muslim witnesses known for honesty and righteous conduct testify that they actually saw the act taking place. It is insufficient that the couple was seen together, even if undressed and in an embrace. Witnesses must be unanimous about the time, place and other details; otherwise, the case will be rejected. This means that in reality the punishment is seldom carried out and serves primarily as a deterrent. As an additional precaution, anyone who makes such an accusation outside the framework of these conditions is himself subject to a severe punishment.

Any government under which Shari‘ah legislation is applied must establish justice as its core value in all affairs so that the social and cultural environment is suitable for all its people to live an upright and moral life. It is only after these conditions have been fulfilled that a government is entitled to implement penalties on its land.

Why is a woman’s share of inheritance half that of a man?

The Islamic system of property distribution after death is based on rulings ordained by God in the Qur’an. It abolished the former custom in which the entire estate was taken by the oldest male heir and established the right of children, parents and spouses to inherit a specific share without leaving the matter to human judgement and emotion. When Islam established inheritance for the woman, it was the first time in history that women were able to enjoy this right. The Qur’an stipulates that a woman automatically inherits from her father, husband, son and her childless brother.

This system of inheritance is perfectly balanced and is based on the closeness of relationship, also taking into account the responsibilities imposed upon various members of a family in different situations.  In the absence of close relatives a share is apportioned to more distant ones.

When the male is given a larger share there is a logical reason behind it, which is that in Islam economic responsibility is always upon the man while the woman has no financial obligations even if she should be wealthy or have her own income. Generally, the woman is in charge of running the household and taking care of those within it, so she is justly freed from financial responsibilities. When unmarried it is the legal obligation of her father, brother or guardian to provide her food, clothing, medication, housing and other needs. After marriage it becomes the duty of her husband or adult son. Islam holds men responsible by law for fulfilling all the needs of their families. So the difference in shares does not in any way mean that one sex is preferred over the other. Rather, it represents a just balance consistent with the needs and responsibilities of family members.

When a son and a daughter inherit from either of their parents, the son’s share will be depleted by giving an obligatory dowry to his wife upon marriage and maintaining his family, including his sister until she marries. While the daughter has no required expenses, she still receives a share of the inheritance which is her own property to save, invest or use as she pleases. When she marries she will also receive a dowry from her husband and be maintained by him, having no financial responsibilities whatsoever. Thus, one might conclude that Islam has favored women over men!

Although in most cases the male inherits a share that is twice that of a female, it is not always so. There are certain circumstances when they inherit equal shares, and in a few instances a female can inherit a larger share than that of the male.

In addition, a Muslim can will up to one third of his property by bequest to anyone who would not inherit from him by law. The bequest may be a means of assistance to other relatives and people who are in need, whether men or women. One may also allocate this portion or part of it to charities and good works of his choice.

Why is the testimony of two women required in place of one man?

What is meant by testimony is: giving information by which something is known to be true and correct. With regard to the witness of two women being equal to the testimony of one man, it is not always the case, but the Qur’anic verse that specifies this is related only to financial dealings, where two men are preferred and the alternative is one man and two women. Financial transactions constitute the sole case in which two female witnesses are required in place of one male witness. It is in view of the fact that financial responsibility is usually shouldered by men so they are expected to be better versed in financial transactions than women. It also takes into account the more emotional nature of women generally as well as the roles of men and women in society as envisaged by Islam.

This does not reflect inferiority on the woman’s part. Some women surpass most men in many aspects, including religious commitment, reasoning and memory. They may have a great deal of interest in certain matters and thus able to give proper testimony better than that of a man regarding the issues in which they have knowledge and insight. They can even become references regarding them as did some women at the time of the Prophet. A judge may accept the testimony of any person of exceptional qualifications.

Two female witnesses are not always considered equal to one male witness. There are other verses in the Qur’an which speak about witnesses without specifying male or female. In those cases, a female witness is equivalent to a male witness. It is well known that Aisha, the Prophet’s wife, related no less than 2220 narrations which are considered authentic only on her solitary evidence. Other women have also been recognized as reliable narrators of prophetic traditions. This is sufficient proof that the witness of one women can be accepted.

In fact, female witnesses are preferred in certain cases. There are incidents which require only female witnesses and the testimony of a male is not accepted. Issues pertaining to women alone such as childbirth or menstruation as related to divorce disputes and private matters where no men were present obviously necessitate the witness of a woman.

SOCIAL AND FAMILY ISSUES

Isn’t islam intolerant of other religions how should muslims treat people of other faiths.

Tolerance is the attitude that should govern the dealings of all people with one another. Religious tolerance is an essential principle of Islam and Muslims are ordered to have good relations with people of all religions and be kind and courteous to everyone. Muslims are ordered by the Qur’an to uphold their covenants with the non-Muslims and not betray them or transgress against them. The lives, families, properties and honor of non-Muslims must be protected under any government that claims to apply Islamic law. Non-Muslims are also guaranteed the right and freedom to practice their own religions in an Islamic state.

Islam is a religion of mercy and justice. It teaches its adherents to interact with all people and to cooperate with them for the betterment of mankind. More than ever today, Muslims need to work together with other groups that oppose oppression, bloodshed, corruption, promiscuity and perversion. They should also cooperate with non-Muslims in upholding truth and combating falsehood, in supporting the oppressed and eliminating such dangers as pollution and disease.

Only enemies who harbor hatred and contempt against Islam are addressed by those Qur’anic verses that warn Muslims against taking them as intimates and allies. Muslims are ordered to deal with all other human beings with justice and compassion as members of the human brotherhood. They are always to behave kindly toward any non-Muslims who are not hostile, whether by offering financial help, feeding the hungry, giving loans when needed or interceding in connection with permissible matters, even by speaking kindly and advising them. The Qur’an addresses believers, saying:

“Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes, from being righteous toward them acting justly toward them. Indeed, Allah loves those who are just.” [Quran 60:8]

Thus, it is not permissible under any circumstance for Muslims to mistreat a non-Muslim who has not committed any aggression against them; they not allowed to harm, threaten or terrorize him, steal his wealth, cheat him or deprive him of his rights. It is obligatory upon Muslims as well to honor whatever lawful treaties and agreements are made with non-Muslim parties.

Coexistence does not mean that we cease to promote our positive values. As an aspect of their kindness and concern for humanity, Muslims are expected to invite non-Muslims to the truth of Islam with words of wisdom, sound arguments and a pleasant manner. This is a debt owed by Muslims to the peoples of the world in gratitude to God for His guidance and countless blessings.

What is Islam’s attitude toward Western civilization today?

Humanity lives crowded together in an increasingly small world of various cultures. Undoubtedly, Western culture is the dominant influence in the modern world today. Hence, it is inevitable that others interact with it and assimilate its positive values and achievements, but without adopting its negative ones. There is a cultural dimension of most human phenomena, religion included, and modern societies are tending to become less exclusive and more multi-religious. But while people are developing an outlook that is more accommodating toward others, acknowledging these differences does not mean that there should be no distinction between good and evil.

As well as being a religion and way of life, Islam is also a complete worldview. Its attitude toward the present western civilization is the same as that manifested toward every past civilization: it accepts the goodness that such civilizations can yield but at the same time rejects their evils. It allows for the acquisition of particular benefits such as scientific and technical knowledge, yet many social aspects are seen to be destructive and contrary to Islamic teachings.

Islam has never advocated a policy of isolationism. It does not oppose other civilizations merely because they are non-Muslim, but believes in the unity of humanity and good relationships with people of different races and inclinations. And Muslims do not object to benefiting from modernity in discovering the mechanisms for solving common problems or to the solutions themselves, as long as they do not contradict Islamic legislation. 

Islam neither rejects the West totally nor does it accept it uncritically. Led by political and economic interests, the upholders of Western civilization often follow policies which are detrimental to the collective good of Muslims. What Muslims and many other peoples of the world today reject is the presumed centrality and universalism of the West and its self-centered attitude. They opposed the oppression and exploitation perpetrated by Western colonialism in the past, and they object to the newer, albeit more subtle forms, which are no less malevolent. Injustices caused by arrogant attitudes and policies are unacceptable to everyone.

Opening up to the modern worldview and critically interacting with it has alerted Muslims to certain problems raised by Western modernity. International relations, globalization, the menace posed by the media and central government to the human individual, the increase of leisure time available to ordinary people and the processes of standardization were issues seldom raised in the past. The study of Western modernity in a critical and interactive manner may serve to sharpen the awareness of Muslims concerning the magnitude of the global culture crisis and consequently, increase their knowledge and confidence in their own divinely ordained way of life.

It can be fairly said that Islam does not oppose any civilization as long as it serves the interests of humanity. But customs of other cultures involving principles or conduct prohibited in Islam can never be considered as lawful for a Muslim, even one who resides permanently in non-Muslim lands. The limits set by God are protective ones which must always be observed, and Islam stands firm to uphold this right for mankind.

Why is so much of the Muslim world underdeveloped?

No one can deny that the Muslim world has been in decline for several centuries, the causes of which go back into history. In the Muslim nation’s early stages, wealth, centers of learning and public works were abundant. But affluence, excessive concern with worldly life and the spread of corruption eventually weakened religious consciousness. The inevitable result of these human failures was an ebb in conversions to Islam and territorial expansion, losses sustained in East Asia and Europe, the ascension of Western power and influence and a change from an ascendant to a defensive posture. The present backwardness of most Muslim societies, their political degradation and their peoples’ suffering, in spite of their human and material resources and of Islam’s noble values and principles, is the unfortunate reality of the present day.

The calamities that befell the Muslim world after the period of its early expansion, eventually leading to the fall of the caliphate, cannot be attributed to Islamic thought or even entirely to errors in political leadership. The prophetic period and that of the early caliphs which followed presented the best examples for all succeeding generations. However, the rapid influx of new peoples and nations into the community of Islam before they were properly educated as to Islamic objectives and values resulted in a later political leadership that never developed and matured as it should have. The Islamic vision became obscured and its spirit reduced to mere form, empty words and a heritage venerated, but seriously misunderstood, by later generations. The natural trend of Islamic legal system to expand was arrested and the vital physical sciences, economics, sociology and political thought ‒ all essential aspects of previous development ‒ were neglected. At the same time the Muslim world was becoming increasingly weak and vulnerable, Europe was beginning to benefit from the achievements of Islamic scholarship and assert itself.

The fact that most Muslim regions of the world were then conquered, dominated and exploited by Western colonial powers for some time is not an excuse that is condoned by Islam. Rather, it was the natural outcome of the widespread neglect and failure by Muslims to conscientiously and comprehensively adhere to the teachings of their religion.

The importance of obtaining knowledge and working conscientiously with determination was made clear by the Prophet of Islam. Muslims are taught that because man has been given a certain amount of free will it must be exercised properly in accordance with Islamic teachings to earn approval of the Creator. This in itself is motivation for Muslims to be the most knowledgeable and productive people possible. If Muslim societies today are not meeting their potential, it is surely not due to Islam; rather it is from their ignorance of the religion and failure to apply and practice it.

If Islam is such a good religion, why do we find many Muslims dishonest, unreliable and lazy?

Islam came as a message of guidance from God to all creation at a time when ignorance and corruption were universal. It opened peoples’ minds and souls to learning, development, refinement and morality. The achievements of Islamic thought in that early period were sufficient to bring light, guidance and knowledge to humanity.

However, as among every other people, there are indeed some Muslims who are heedless, undependable, corrupt and selfish, and the media projects this stereotype about Muslims in particular. It can be readily noted that whenever an adherent to any other faith commits a crime, the media seldom brings up the issue of religion, but when a Muslim is involved, it is Islam that is blamed and portrayed in a negative light before public opinion.

The fact cannot be denied that many Muslims today are unmindful of the teachings of their religion, due either to a lack of religious knowledge or to various worldly inducements and attractions. But even if one recognizes that some Muslims may be dishonest, immoral or impulsive, he should not judge Islam by its nonconforming or disobedient members, but rather by those who conscientiously adhere to its teachings. Since Islam categorically forbids such evils as lying, cheating and negligence, the wrongdoer must be blamed for his crimes rather than the religion. One should instead examine the system itself, understand its principles and disregard the acts of those who have serious deficiencies in their knowledge, beliefs and practice.

While today’s Muslim societies are not model ones by any means, they still enjoy a comparatively stable family life, absence of delinquency, low crime rates, greater freedom from drugs and alcoholism, as well as the warmth of brotherhood, generosity and mutual aid. It may be observed that taken as a whole, the Muslim community produces the best citizens in any society. As a matter of religious observance, the majority avoids the consumption of alcohol and drugs, eliminating many intoxicant-related crimes. Collectively, Muslims are the community which gives the maximum amount of charity in the world. And no community can equal Muslims where modesty, sobriety and human ethics are concerned.

Islam may be fairly and justly assessed not by negative stereotypes portrayed by the media, but by what its authentic sources contain and by the practice of the most excellent follower of the religion, Prophet Muhammad. There have been a number of unbiased non-Muslim historians who have declared that Muhammad was an exemplary human being. It is his pattern of life that demonstrates the true Islamic ideal and example to be followed by Muslims.

What is Islam’s view about education, science and technology?

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

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

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

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

A truly Islamic government is required to the best of its ability to provide all means that promote adequate education for its citizens. Education is a right for all individuals and the required moral duty of every capable Muslim. All able, intelligent and skilled individuals in an Islamic society are required to educate themselves not only in the basics of their religion but in necessary worldly affairs. Further, it is obligatory upon qualified people to study every beneficial field of knowledge. For example, since every society needs doctors, it becomes obligatory for some people to go into the field of medicine to fulfill the needs of society.

Advancements in science and technology are among the ways and means to achieve development of the Muslim world. Islam calls upon Muslims to pursue knowledge in the broadest sense of the word. Prophet Muhammad said, “Seeking knowledge is an obligation upon every Muslim.” [Ibn Majah] He also said, “For one who treads a path to knowledge, Allah will make easy the path to Paradise.” [Muslim] And the Qur’an contains numerous references to knowledge and its importance, such as:

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

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

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

Qur’anic verses encourage study and contemplation of the universe that surrounds us and is particularly concerned with those sciences that give human beings the ability to benefit from the world around them. While encouraging investigation, the Qur’an contains references to a variety of subjects which have been shown to be scientifically accurate. [1] This is the fulfillment of God’s statement over 14 centuries ago:

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

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

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

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

[1] A few such examples were cited under “Didn’t Muhammad write the Qur’an or borrow from the earlier scriptures?”

Does Islam accept slavery?

Sometimes people ask why Islam did not abolish slavery. They tend to forget that other religions did not do so either; in fact, there are several passages in the Bible that order slaves to serve their masters well. It is well known that when Europe made contact with Africa, the black people of that continent were faced with a major calamity of human misery that lasted more than five centuries. Slavery was not abolished worldwide until the year 1953, through a resolution issued by the United Nations.

At the time of the Qur’an’s revelation, slavery was a universal institution upon which the economies of every civilization were dependent.  There were many ways by which a slave could be obtained, such as poverty (forcing one to sell himself or his children into slavery), debt (when a debtor could not pay off his debt, he became a slave), kidnapping and raids.  Islam limited the sources that existed previously to one: the capture of enemy prisoners during war; and all others were prohibited.

Actually, Islam is unique in its concern for the peaceful elimination of this practice. Due to His perfect knowledge and wisdom, God did not order slavery abolished outright.  Since the economy of every civilization on earth was based and dependent upon this system, not only would the Muslim community have been put at great disadvantage by the immediate emancipation of all slaves, but the slaves themselves would have been unprepared for release into society without homes or means of support.

Mercifully, God made the freeing of slaves within Islam a gradual transition. Manumission by the state and by individual Muslims was encouraged as a righteous deed greatly rewarded in the Hereafter. The Qur’an stated that obligatory zakah and charity funds could be used for the purchase of slaves to be freed, and freeing a slave is cited therein as expiation for breaking an oath and for the commission of particular kinds of sins and errors. Moreover, a good slave could enter into a contract with his master to earn his freedom. Thousands of slaves requested and were granted contracts of emancipation by their Muslim owners.

Prophet Muhammad repeatedly emphasized good treatment of the slaves who remained, severely rebuking those owners who transgressed.  Under Islam slaves were to be given the same quality of food and clothing as their masters, they were not to be overworked, their dignity was to be preserved and they were to be treated with justice and kindness. Often, slaves became members of Muslim families and refused freedom. Only under Islam did the slave enjoy a unique position as a member of the household and community worthy of respect.

In many cases, a slave would become a close friend and advisor of his master; or the master would even regard him as a son. It was not uncommon for slaves to be given precedence over free men regarding religious or worldly matters in which one of them excelled. For example, a slave well versed in the Qur’an could lead the prayer, and Muslims were ordered to obey if a slave should be appointed in charge of their affairs.

Islam has always encouraged the emancipation of slaves with the objective of gradually diminishing their numbers and integrating them into society. As a result of Islamic teachings, slavery was almost completely eradicated from many areas of the Muslim world, peacefully and without bloodshed. Can any other religion or civilization make such a claim?

Is there any mention of human rights in Islam?

Islam has laid down universal and fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. These basic rights are associated with Islamic faith and belief because they are divinely ordained. Thus, human rights in Islam are religious obligations, meaning that it is obligatory for every Muslim to protect them and restore them if they are violated.

Islam declares all people equal in terms of human values, and all individuals are equal before the Islamic code of law. Its judgments and legal penalties are applicable to all races and classes of people without any distinction and without any person, group or nation acquiring immunity or privilege. Every human being is entitled to his integrity, honor and reputation during his life and after his death.

Islam condemns the abuse of power, position and authority and commands people to assist an oppressed person even with the use of force when necessary. Every individual in an Islamic society, regardless of his faith or religious affiliation, position or social status, has certain immutable rights, which include:

• The right to be consulted on issues that concern their economic and social affairs
• The right to be considered innocent unless proven guilty
• The right to seek judgment against oppressors and to have an equal hearing before the judge

It is an unfortunate reality of our time, however, that the governments of many so-called ‘Muslim’ countries today do not apply these principles, but rather suppress public opinion and violate human rights. However, such tyranny is in no way representative of Islamic teachings. In fact, the Prophet of Islam warned, “The most ruthless in punishing people in this world will be the most ruthlessly punished of people by God on the Day of Resurrection.” [Narrated by Ahmad – Saheeh] . And the Qur’an clearly commands:

“O you who have believed, stand up firmly for God and witness with justice, and do not let hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” [Quran 5:8]

No one may be arrested, exiled, punished or his freedom restricted without adequate legal action. No one may be subjected to physical or psychological torment, medical experimentation or any other humiliating treatment. And it is not permitted to empower executive authority to issue exceptional laws.

These human rights are comprehensive and applicable to every person under Islamic jurisdiction, regardless of his race, religion, nationality or social status. They cannot be altered at any time or under any circumstance. Violation of these rights is a violation against the divine decree and necessitates punishment in the Hereafter in addition to that of this world, unless the offender repents and reforms.

If such human rights had never been enforced at some time in human history they would have remained no more than theoretical ideals in people’s minds. But Prophet Muhammad founded a civilization in which they were fully implemented, serving as an outstanding example for all future generations of mankind.

A Muslim believer is obligated to oppose injustice and oppression no matter who the victim happens to be. When seeing another human being in distress or critical need of assistance, it is his duty to help that person; otherwise, he is accountable for whatever increase in suffering was caused by his neglect. Even during war it is not permissible to harm women, children, the elderly, the sick or the wounded. The hungry person must be fed, the naked clothed, and the wounded or diseased treated medically, irrespective of who they are.

Under Islam the lives and properties of all citizens are inviolable, whether they are Muslims or not. The right of security and protection to a person and his family is the most basic of all rights. It is unlawful in a Muslim society for any of its citizens to be harassed or threatened by words, acts or weapons of any type. For the protection of human life in particular, Islam has required severe punishments for criminals who murder, injure and harm others.

One of the fundamental rights established by the sacred texts is that no one can be compelled to accept Islam. It is the duty of Muslims to establish the proofs of Islam to people so that truth can be distinguished from falsehood. After that, whoever wishes to accept Islam may do so and whoever wishes to continue in unbelief may do so.

Doesn’t Islam oppress women?

Many people think of Islam as a chauvinistic religion that demeans women, and the stereotype image of the completely secluded and oppressed Muslim woman is all too common. They cite the condition of women in some Muslim countries to emphasize the point, but their error is that they fail to make a distinction between the practices of those people and the true teachings of the religion that they profess.

Although women have been oppressed by Muslims in some cultures, this should not be understood as coming from the religion, but rather, it reflects customs that are inconsistent, if not completely contrary to Islamic teachings. And it is true that some Muslim men still oppress women today; but then, so do many non-Muslim men. When Muslims are at fault it is either because of cultural habit or their ignorance about Islam. In actual fact, Islam expects its adherents to uphold the rights of women, protect their social status and prevent their degradation in any way.

The status of women in earlier civilizations was so low that they were denied basic human dignity. Prostitution was a regular practice, and many considered women to be basically evil, subhuman and inferior to men. Before Islam, the Arabs disdained women, and often when a female child was born she was buried alive. Islam uplifted women and gave them honor and equal status; and it requires that this status be upheld and maintained.

Islam secured for the woman her intellectual, religious, social, economic and political rights, including the right to an education, the right to own property and to use it at her own discretion, and the right to work. A Muslim woman is a completely independent personality. In addition to her right to think and believe as she likes, Islam considers her to be an active member of society who can make a valuable contribution. From the dawn of Islam, women engaged in many occupations such as commerce, agriculture, and manufacturing. A Muslim woman can make any contract or bequest in her own name. She is entitled to inherit in her position as mother, a wife, a sister and a daughter. It is not permissible for anyone to take a woman’s wealth without her consent. And there is consensus among the scholars of Islam that all economic activities of a woman, like buying, selling, leasing, giving gifts, and giving collateral, are legally valid and that she has a completely independent economic existence.

Women have the right to a decent life, without facing aggression or being wronged. Women have the right to be educated, to express themselves, to give sincere advice, to enjoin what is good and forbid what is evil, and to invite people to Islam. None of these basic principles have changed, but regarding their application, there can be no doubt that the weaker religious commitment has grown among Muslims, the more these rights have been neglected.

Modern Western societies claim to have improved the condition of women but have actually demoted them to the level of slaves in the hands of pleasure seekers and sex marketers by convincing them that they should be freed from religious and social restrictions. The United States of America is one of the leading advocates of women’s “liberation,” but it also has one of the highest rates of rape and sexual harassment in the world. A woman’s proclaimed right to seek employment and climb the ladder of success is seldom without compromise. But much is overlooked in the quest to be “equal” with men.

As a fundamental principle, Islam holds that women are indeed equal to men in their origin, their humanity, their honor and their accountability before God. They are also equal in their need to fulfill their physical and material needs, to possess property and dispose of it as they wish. Both sexes are required to obtain knowledge; in fact, it is the religious duty of every Muslim man and woman. Women used to seek knowledge at the mosque and in the home of Prophet Muhammad. They even asked him to set aside a day for teaching them, and he did so. There were many excellent scholars, jurists and writers among women during the era of the Prophet’s companions and their students, as well as in later periods of Islamic history.

The notion that Islam makes women second class citizens worth half a man is no more than a myth. Over 1,400 years ago Islam elevated the status of women by declaring them sisters of men, giving them the right of education to the highest level, the right to choose a husband, the right to end an unhappy marriage, the right to inheritance and in general, the rights of a full citizen of the state.

Under Islamic law it is unlawful for a woman to be married off without her consent or forced into a marriage. She has the right to initiate a separation from marriage if her rights are not being granted or she cannot bear the husband. Prophet Muhammad is known to have annulled marriages of women who had been unwillingly coerced. Widows and divorcees have the right to remarry and are in fact encouraged to do so. When a Muslim woman marries she does not give up her family name and keeps her distinct identity.

In Muslim marriages the husband is required to give a dowry to his wife which becomes her private property and is not subject to the dictates of her male relatives. Similarly, any money she earns or receives, whether she is married or not, is her own to use in any way she sees fit. Islam places on men the obligation of protecting and maintaining all of their female relatives, and a man must provide for his wife even if she has money of her own. She is not obligated to spend anything in maintenance of her family, and is thus relieved of the need to seek employment. However, she may work if she prefers to or if circumstances warrant it.

The family, like any other organization, requires order and leadership. The Qur’an has given the husband a “degree” of authority over the wife, which means responsibility, guardianship and accountability. It is in no way a license to practice tyranny within the household; rather, it is the burden of responsibility to care completely and conscientiously for one’s wife and children. In turn, obedience is due to him, but only pertaining to what is right and fair according to the Islamic Shari‘ah. The Qur’an states:

And due to [women] is what is similar to that expected from them. [Quran 2:228]

Not only are material and physical rights specified, but those of kindness and consideration are equally significant in Islamic law.

Are men and women considered equal?

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

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

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

There is no difference between men and women as far as their relationship to God is concerned. Both are equal before God [1] and they are both accountable before Him. Women, like men, are commanded to worship God and both are promised the same rewards and punishments according to their intention and conduct.

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

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

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

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

[1] God is neither male nor female. Gender is an attribute of creation but not the Creator. The use of the pronoun “He” for God is a linguistic one, used in the Qur’an and accepted by Muslims as such .

Why does Islam keep women behind the veil?

The Islamic veil or “hijab” refers to the loose-fitting, opaque outer garments with which a Muslim woman covers her head and body. [1]  Muslim women cover themselves with such garments before all men apart from their closest relatives. They do not do so to please their fathers, brothers or husbands, but only because God has ordained it. In reality, Islam did not introduce modest dress but merely endorsed it as part of God’s religion. Yet, dress is only one aspect of a total concept. “Hijab” is not merely a concealing garment but includes proper behavior, manners, speech and appearance in public. 

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

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

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

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

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

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

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

[1] While basically the same as the clothing depicted in traditional Christian representations of the Virgin Mary, this type of dress is currently singled out as sign of Islamic extremism.

Why is a Muslim man allowed to have more than one wife? 

Although it is found in many religious and cultural traditions, polygamy is most often identified with Islam in the minds of Westerners.

However, one does not find any limit to the number of wives in the Talmud, Bible, Hindu scriptures or others.  Therefore, polygamy is not something exclusive to Islam. There was no restriction on Hindu men regarding the number of wives until 1954, when Indian civil law made it illegal for a non-Muslim to have more than one wife. It continued among the Jewish Sephardic communities until as late as 1950, when an Act of the Chief Rabbinate of Israel declared it unlawful to marry more than one wife. And Christian men were originally permitted to take as many wives as they wished since the Bible placed no limit on the number. It was only in recent centuries that the Church limited the number of wives to one. Unrestricted polygamy has been practiced in most human societies throughout the world until fairly recently.

In a world which allowed men an unlimited number of wives, it was Islam which limited the number to four. Before the Qur’an was revealed, there was no upper limit and many men had scores of wives, some into the hundreds. Islam placed the limit at four and gave a man permission to marry two, three or four on the condition that he must deal with all of them benevolently and fairly, as indicated in the Qur’an:

But if you fear that you will not be just, then [marry] only one. [Quran 4:3]

The Qur’an is the only religious book that says, “marry only one.” The idea that it is compulsory for a Muslim man to have more than one wife is a misconception. Polygamy falls into the category of things that are permissible but not obligatory. Taking an additional wife is neither encouraged nor prohibited. Islam allows a man to marry up to four wives provided he can support them all adequately and treat each one fairly. Just and fair treatment involves what is within the husband’s ability, such as the time spent with each, expenditures, gifts, etc. [1] If he knows or even fears that he will be unable to do so, it is not permissible for him to marry more than one wife. This Qur’anic directive strengthens the position of the family and of women, for it provides legal security for many women who would otherwise remain unmarried.

It is a known fact that the world female population is now more than the male population. Infant mortality rates among males are higher when compared to that of females. During wars, more men are killed as compared to women. More men die due to accidents and diseases than women. The average life span of females is longer than that of males. Thus, at almost any given time and place, there is a shortage of men in comparison to women. And when men are taken out of the marriage market by wars or economic difficulties it is women who suffer.

What are women of honor and self respect to do is such situations? How can they fulfill their natural desire to have companionship and sexual relations without resorting to fornication, adultery, lesbianism or other perverted practices? The only options open to unmarried women are to remain deprived of a relationship for the rest of their lives, to become “public property” or to marry a married man. Islam prefers giving women the advantage by permitting and facilitating legal marriage and prohibiting irresponsible relationships.

The Western insistence on monogamy is essentially false. In their societies today it is not uncommon for a man to have extramarital relations with girlfriends, mistresses or prostitutes. Seldom is this disapproved of despite the harm that comes about from it. Soaring divorce rates, broken homes, deadbeat dads, increasing numbers of children born out of wedlock and the spread of sexually transmitted diseases are just a few of the negative consequences of this common practice. Additionally, the woman in such a relationship has no legal rights. She will easily be cast aside to fend for herself should she become pregnant or when the man simply tires of her.

Within marriage the woman has a husband who is obligated by law to provide for her and her children. There is no doubt that a second wife lawfully married and treated honorably is better off than a mistress without any legal rights or social respect. Islam has allowed more than one wife in order to protect society from immorality and to uphold the honor and dignity of women.

Polygamy protects the interests of women and children within society and also prevents the spread of venereal diseases, herpes and AIDS, which are rampant in promiscuous societies where extra-marital affairs abound. After World War II, when suggestions to legalize polygamy were rejected by the Church in Germany, prostitution was legalized instead. The rate of marriage has been steadily declining there as the new generation finds marriage increasingly unnecessary and irrelevant.

Yet polygamy continues to be banned even though it preserves the honor and chastity of women. In Western societies men prefer to keep polygamy illegal because it absolves them of responsibility. Legalized polygamy would require them to spend for the maintenance of their additional wives and offspring while the status quo allows them to enjoy extra-marital affairs without economic consequence.

Granted, there is the problem of natural jealousy among wives. [2] However, they are encouraged to overcome it to the best of their ability on the principle of liking for others what one would like for oneself. If the first wife should find such a situation unbearable she has the option of requesting divorce. And an unmarried woman is not under obligation to accept the proposal of a man already married; she is free to decide for herself. In some societies, a wife will seek a second wife for her husband to be a companion for herself and share in some of her responsibilities.

Islam takes the society as a whole into consideration, seeking to maximize benefit and reduce harm. As long as there are certain individual and social problems whose solution lies in the taking of an additional wife, it cannot be prohibited. Yet, in spite of its legality most in Muslim countries, it is a small minority of Muslims that actually enter into a second marriage as most men cannot afford the expense of maintaining more than one family.

[1] Love and physical attraction are matters of the heart, usually beyond a man’s ability to control; therefore, those differences are excused. Not excused, however, is an obvious display of favor or aversion toward one in particular, or injustice in terms of their marital rights.  Equal treatment of each remains a strict condition. [2] Yet no one has cited jealousy among siblings as a reason not to have another child. 

Why does Islam prohibit a woman from having more than one husband?

Some people question the logic of allowing Muslim men to have more than one spouse while denying the same ‘right’ to women. While almost every society has supported the concept of a man having more than one woman, seldom has any social order ever supported the concept of a woman being married to two or more men at the same time.  

The foundation of an Islamic society is justice and equity. God created men and women equal as human beings but not identical in nature. They have innate differences physiologically and psychologically, and have different capabilities. Hence, their roles and responsibilities may differ, but they serve to complement one another.

Feminists might object to the male’s right to more than one wife by insisting that women should also be able to practice polyandry. [1] However, the following few points should be considered:

• As mentioned earlier, one of the benefits of polygamy is that it deals with the problem of women outnumbering men. Conversely, polyandry would only add to this problem if several men, who are already in shortage, were to marry one of the women, who are in abundance.
• In general, men are more polygamous by nature than women and have greater sexual needs.
• Islam assigns great importance to the recognition of both parents. When a man has more than one wife, the parents of children born in the marriage can easily be identified. But in the case of a woman marrying more than one husband, only the mother of the children would be known. How would a child of such a marriage know who his father was without resorting to laboratory tests? Would he accept his mother identifying the father by some chance method? Although recent advances in science have made it possible for both the mother and father to be identified through genetic testing, for a married woman to have to inquire who the father of her child is in order to register him in school or get medical care seems impractical, to say the least. In addition, psychologists tell us that children who do not know their parents, the father in particular, undergo mental disturbances and trauma, and often have unhappy childhoods.
• Biologically, it is not difficult for a man to perform his duties as a husband despite having several wives. But a woman having several husbands would find it very difficult if not impossible to perform all her duties as a wife to each one of them. Complying when each husband desired intimacy with her at various times, keeping house for each one and looking after all of their children would undoubtedly be problematical.

These issues should be obvious to every intelligent person. Moreover, it has now been medically proven that one of the major causes of the serious diseases which have become so widespread is women having intercourse with more than one man and the mixing of seminal fluids in the womb. Hence, the Qur’an has prescribed a waiting period for the woman who has been divorced or widowed, so that enough time passes for her womb to be cleansed of any traces of the former husband before she marries again.

[1] i.e., marriage to more than one husband. 

How can a Muslim be happy?

Happiness is a feeling that resides in the heart. It is characterized by peace of mind, tranquility, a sense of well-being and a relaxed disposition. From an Islamic perspective, it is of two levels: worldly pleasure and eternal happiness.

A believer’s focus is usually more on eternal happiness, although it does not mean that Muslims forfeit the good things of the present life. Islam does not deny the importance of material causes for enjoyment, except that they are not an essential requirement for it; material things are merely among the means that might contribute to it. The Shari‘ah lays down a number of directives and guidelines to secure man’s happiness during his life on earth, and at the same time, Islam teaches that the benefits of this world may be used as a means to attain happiness in the eternal life of the Hereafter by sharing them with others and showing gratitude to God.

A Muslim finds his greatest happiness and contentment in his faith, and this certainly applies to the present life as well as the next. Someone who believes in God with a belief that is pure and free from any defects will enjoy a tranquil heart, a peaceful soul and will be pleased with whatever God has provided for him. Submission to the will of God (which is the meaning of “Islam”) gives a believer the peace of mind needed in order to be industrious and persevering. Aware that his life has meaning and a definite purpose, he is motivated to expend effort in order to realize it. His enhanced perception of the moments, hours, and days of his life leaves no place for boredom or depression.

Faith also protects a Muslim against the causes of unhappiness. A believer is mentally prepared to accept patiently whatever God should decree for him. He knows that he will be tried and tested throughout his life, and additionally, that those trials are opportunities for him to put his faith into practice and earn rewards not proportionate to, but many times greater than his suffering. Such tests help him to develop inner strength through patience and determination, trusting in God, seeking His assistance, and fearing Him alone.

The life of this world fluctuates between periods of ease and difficulty, just as an individual does from health to illness or from wealth to need and vice versa. Additionally, man is a social being who needs to interact with others of his own kind. Because individuals differ in their physical and mental qualities it is unavoidable that there will be some displeasing occurrences among them causing sorrow and distress. If people cannot deal with problems in an evenhanded and principled manner their dealings with others can become a great source of misery. For this reason, Islam emphasizes the development of strong moral character and endeavors to develop in its followers a balanced and harmonious emotional makeup and eliminate such negative manners as anger, pride, conceit, stinginess, envy, and malice which lead to anxiety and emotional instability.

A person’s satisfaction with another depends largely on the esteem he holds for him. God is the greatest source of peace for the heart, and remembering Him brings pleasure, comfort and joy to the soul of a believer. It connects the believer to his Creator, so that he sees beyond the world around him. Consequently, he does not overrate the importance of worldly occurrences so much that they disturb his spirit.

The believer constantly deals with the trials throughout his life by practicing patience, determination, courage, hard work, proper behavior and reliance upon God. He avoids that which causes spiritual malady and weakness: following vain desires, clinging to baseless beliefs, excessive devotion to pleasure, etc., because such things corrupt the heart and endanger the soul. Islam is also concerned with man’s physical health and well-being; hence it forbids the consumption of anything that is hazardous to the body or can diminish or cause harm to the mind.

Because Muslims are serious about their religion, people sometimes ask if they are allowed to enjoy themselves. But who said there is no enjoyment in Islam? Muslims enjoy themselves within the framework of all that God has permitted and feel no regret for missing the few things He prohibited, knowing that they must be harmful in some way. There is no true enjoyment in doing something God has prohibited either, because sin is always followed by a sense of discomfort. A Muslim is content with the countless blessings, apparent and unapparent, that his Creator has bestowed upon him and deeply appreciates that he has been guided to the best life in both worlds. This is the true happiness of which millions of people are deprived.

Anyone who would like to know more about happiness should read some accounts by people who have entered Islam, consider the great changes that occurred in their lives and the contentment they enjoy now. It is enjoyment that everyone should seek.

WARFARE AND TERRORISM

Why are so many muslims fundamentalists and extremists.

This question is often thrown at Muslims, directly or indirectly, during discussions on religion or world affairs due to the fact that false stereotypes and misinformation about Islam and Muslims are disseminated in the media.

“Islamic extremism” is being repeated incessantly by journalists, writers and politicians in an attempt to define things from their own particular perspective. The word “extremist” implies that someone stands far away from the accepted central norm, meaning that he is immoderate, a label that obviously gives expression to negative feelings.

Extremism is something blameworthy in Islam, as it means deviation from the moderation of Islamic teachings or from the correct method of applying them. Although the extremist might present his arguments from an Islamic point of view or be motivated by religious feelings, it remains an unacceptable position according to the Qur’an and guidance of Prophet Muhammad. Consequently, it has been condemned by all reliable Muslim scholars.

Extremism is bred by oppression. The most fertile environment for its proliferation is one where people are persecuted, repressed and denied their natural human rights, making them fearful, angry and emotionally unstable. In spite of this, Muslims are prohibited from allowing emotion to govern their behavior or acting on their own understanding of religious texts. Rather, they are under strict obligation to take their guidance from qualified scholars regarding the interpretation of those texts and their application to critical contemporary situations.

A great deal of attention has been given in Western media recently to the “threat of Islamic fundamentalism.” The term “fundamentalist” reflects an intent to stigmatize those Muslims who adhere to the basic fundamental principles of Islam and pattern their lives accordingly. While a practicing Jew is called “orthodox” and a practicing Christian, Hindu or Buddhist “devout,” a practicing Muslim is often referred to as a “fundamentalist.”

So what, exactly, is a fundamentalist? It is someone who strictly adheres to the fundamental principles of his religion or his profession. For example, to be a good doctor one must know and practice the fundamentals of medicine. To be a good mathematician, one must know and practice the fundamentals of mathematics. Similarly, to be a good Muslim one must know and practice the fundamentals of Islam.

The fundamentals of Islam include all noble qualities such as honesty, sincerity, chastity, generosity, and compassion. And they include the moderation which God has enjoined. A true Muslim is pleased to be a fundamentalist because he knows that the fundamentals of Islam are beneficial to the human race as a whole. If one analyzes the teachings of Islam with an open mind, he cannot escape the fact that they are full of benefits both for individuals and their societies.

Doesn’t Islam promote terrorism, making it a threat to the world?

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

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

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

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

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

“And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right.” [Quran 5:32]

“Whoever kills a soul unless for a soul [1] or for corruption [done] in the land [2] – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely.” [Quran 6:151]

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

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

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

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

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

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

[1] i.e., in legal retribution for murder.

[2] i.e., that requiring the death penalty.

Wasn’t Islam spread by the sword?

Some people claim that Islam would not have millions of adherents all over the world if it had not been spread by military force. Many school textbooks contain the picture of an Arab on horseback with the Qur’an in one hand and a sword in the other, symbolizing forcible conversion to the religion.

It has never been permitted to compel people to enter Islam by the use of weapons or any other means. If Islam was spread by the sword, then it was the sword of intellect and convincing arguments, the inherent force of truth, reason and logic – something which conquers the hearts and minds of people everywhere. Far from being spread by the sword, Islam has always accorded respect and freedom of choice to people of all faiths. The Qur’an instructs:

“There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong.” [Quran 2:256]

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” [Quran 16:125]

The facts speak for themselves:

Indonesia has the largest number of Muslims in the world, and the majority of people in Malaysia are Muslims. But no Muslim army ever went into Indonesia or Malaysia. Muslim traders and educators carried the message of God to those regions and impressed people as outstanding models of honesty and morality.

Similarly, Islam spread rapidly on the East Coast of Africa although no Muslim army was ever dispatched to East Africa.   

Despite the disappearance of Islamic rule from many regions of Asia and Africa, their people have remained Muslims. This shows that the effect of Islam is one of approval and moral conviction, quite in contrast to that of western colonial occupation which left its formerly subjugated peoples with painful memories of exploitation, affliction and oppression.

Muslims ruled Spain for over 800 years. It is a documented historical fact that during this period Christians and Jews enjoyed freedom to practice their respective religions. But thereafter, under Christian Spain, Muslims and Jews were subjected to tribunals of inquisition and torture.

There was no “sword of Islam” held over non-Muslim minorities in Muslim countries. Until fairly recently Christian and Jewish minorities have lived peacefully with their Muslim neighbors in the Middle East. [1] If Muslims had made use of the sword there would no longer be Arabs of other religions.

Because Islamic law protects the status of minorities, places of worship belonging to other faiths are found throughout the Muslim world. Islamic law also allows non-Muslim minorities to set up their own courts to implement family laws drawn up by the minorities themselves. The lives and properties of all citizens, whatever their religion, must be safeguarded by an Islamic government.

Muslims ruled India for 800 years, during which they possessed enough power and authority to force all the people to convert to Islam. But they did not do so, and thus, more than 80% of the population remains non-Muslim.

Worldwide statistics for the period from 1934 to 1984 show that adherents to Islam had increased by 235%, while adherents to Christianity had increased by 47%. There was obviously no Islamic conquest during that fifty-year period.

The fastest growing religion in America and Europe today is Islam in spite of the fact that Muslims in these lands are still small minorities. The only sword they have in their possession is the sword of truth. It is this sword which is converting people to Islam.

[1] The sectarian animosity of recent times has been stirred up largely by political injustices rather than matters of religion.

Isn’t Islam a militant religion?

Among the biggest misconceptions about Islam is that it is a militant religion. A few verses from the Qur’an are often quoted out of context by its opponents or by those who know little about it in order to perpetuate the myth that Islam promotes violence, bloodshed and brutality and exhorts Muslims to kill non-believers.

To cite one example, would-be detractors usually quote from the Qur’an: “Then kill the polytheists wherever you find them.” But in order to understand these words it is necessary to put them back into their proper context. After several military campaigns in which the pagans of Makkah attempted to annihilate the Muslims, a peace agreement was drawn up between the two sides. The pagans soon violated this treaty, so the Muslim army was instructed to resume combat against those who were fighting them. In light of the historical context of these words, an unbiased person would certainly agree that they cannot be used as proof that Islam promotes violence or orders the killing of anyone outside its fold.

The people being referred to in this verse are the pagan Arabs who had been waging war against the Prophet and who had broken their covenant and treaties with him. The verse is not speaking about other pagan Arabs who did not break their treaties and take up arms against Muslims. And most definitely it is not speaking about the Jews, Christians or the pagans outside of Arabia.

The verse that follows, which is conveniently ignored by the adversaries, completes the picture:

“If any one of the polytheists asks you for asylum, then grant him asylum so that he may hear the words of Allah [i.e., the Qur’an]. Then deliver him to his place of safety. That is because they are a people who do not know.” [Quran 9:6]

What army general today would direct his soldiers to spare an enemy during a battle and then escort him to a place of safety? But this is what God has instructed in the Qur’an. Islam keeps warfare at a level of mercy and respect for the enemy unlike that of any other system. It orders that armies deal with the enemy justly even on the battlefield, and has drawn a clear line of distinction between combatants and non-combatants in enemy territory. Prophet Muhammad instructed his armies, “Do not kill any old person, child or woman [1] and do not kill monks in monasteries.” [2] For those enemies active in combat and those taken as prisoners of war, the list of rights is lengthy. There should be no torture, no killing of the wounded and defenseless and no mutilation of enemy corpses. Had the purpose of battle been to force unbelievers to accept Islam, the Prophet would never have commanded the Muslims to refrain from hostilities once the enemy had relented and would not have prohibited the killing of priests and monks.

Moreover, Islam permits war only in specific and critical circumstances as a last resort when all other attempts at obtaining peace and justice have failed. This is indeed the logical option for any nation. Western countries themselves defend the necessity of war to implement or maintain peace and do not regard it as a dangerous evil.

Muhammad was a prophet of mercy, but he was compelled to turn to battle when certain powers refused mercy and morality and sought to deprive others of them. Sometimes he had to fight for the mere survival of his mission. But the total number of days the Prophet was required to spend in defensive warfare comes to less than a year and his most famous battles did not last for more than one day. Once security was ensured, he immediately reverted to peace and diplomacy.

The Qur’an clearly says:

“Fight in the cause of Allah those who fight you, but do not commit aggression. Indeed, Allah does not like aggressors.” [Quran 2:190]

“And if they incline to peace, then incline to it [also] and rely upon Allah. Indeed, He is the Hearing, the Knowing.” [Quran 8:61]

Weapons can only be drawn against those who continue to persecute and oppress others and prevent them from following their own consciences in matters of belief. Even when they are compelled to fight and consequently conquer the land, their duty thereafter is to establish God’s law and uphold justice for all people, Muslim and non-Muslim. It is not their right to coerce their subjects into accepting Islam. Non-Muslims are allowed to remain on their own faith and to practice it, although they are also expected to respect Islamic laws and not provoke unrest and disorder.

[1] Narrated by Abu Dawud. [2] Narrated by Ahmad.

What is the meaning of jihad?

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

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

Indeed, the concept of jihad is one of life, and it is vast, not limited only to armed conflict. One finds in the Qur’an mention of “jihad by means of the Qur’an,” [1] meaning invitation to truth using the best arguments, presentation of evidence and clarification. And there is jihad of the soul, which means striving to purify the soul, to increase its faith, incline it toward good and keep it away from evil. Then there is jihad through wealth, which means spending it in various beneficial ways, including charities and welfare projects. And there is jihad through the self, which comprises all good works done by a believer.

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

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

[1] Refer to Quran 25:52

Islam and War

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

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

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

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

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

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

Finally…

Dear reader, we now have a few simple questions to ask you. Did you ever wonder ….

• Why is a Jew practicing his religion called orthodox, a Christian practicing his called devout, but when a Muslim practices his religion he is labeled a fundamentalist?
• Why can a nun be covered from head to toe and be respected for devoting herself to God, but when a Muslim woman does that, she’s considered fanatic or oppressed?
• Why, when a non-Muslim steals, rapes or murders, his religion is irrelevant, but when a Muslim is charged with a crime, it is Islam that goes on trial?
• Why has Prophet Muhammad been singled out in Western media for abuse and criticism?

But then again, why, in spite of so many negative portrayals, is Islam the fastest growing religion in the world?

We would now like our readers to ask themselves what they think are the reasons for all the propaganda and misinformation being spread around. If Islam was just another false religion that made no sense would so many people need to invent so many falsehoods about it?

Our answer is merely that the ultimate truth of Islam stands on unshakeable ground and that its basic fundamental belief in one supreme God is above reproach. Hence, because no one can criticize its doctrines directly, opponents can only resort to spreading misinformation about Islam so that people will be deterred from it and lose the desire to find out more.

This religion comes from God and it is protected by Him. If any other religion had been exposed to the wars, conspiracies and plots that Islam has been exposed to, it would have been dispensed with long ago or essentially altered as other religions have been. This faith, however, has remained unchanged for over 1400 years, while love of it constantly renews itself in the hearts of its followers and adherence to it increases with their increase in education and knowledge ‒ further evidence that it is truly God’s religion.

Islam provides mankind with a reason to live and with an ethical code by which to live. It outlines the dimensions of universal relationships ‒ with individuals, societies and all of creation. It protects the institution of the family, upholds principles of justice, self-sufficiency, personal and collective responsibility, freedom of thought. Islam provides the foundations for a stable society, progress, security and world peace.

If more Muslims were to present Islam correctly and clearly it would surely make many people reconsider and re-evaluate their own beliefs. It is quite likely that both scholars and lay people, upon finding a universal religion that teaches people to worship God and respect His prophets within a framework of pure monotheism, would at least feel the need to reassess the basis for their own beliefs and doctrines. And it is that to which all people are invited by the Qur’an.

Yes, Islam is the fastest growing religion in the world today, and it has the answer to problems facing the modern world. Do not judge the religion by what you see on television or by what some Muslims or so-called Muslim leaders are doing. Study it from its authentic sources and speak to sincere practicing Muslims. You will surely find a different picture than that projected by the media. You may even find that Islam is what you have been looking for all your life.

May God guide you to the truth.

• Abd-Allah, A., The Qur’an, Knowledge and Science , USC-MSA Compendium of Muslim Texts Website, www.usc.edu/dept/MSA
• Abul-Fadl, Mona, Introducing Islam from Within, Leicester, UK, The Islamic Foundation, 1991.
• AbuSulayman, Abdul-Hamid A., Crisis in the Muslim Mind, Herndon, USA, The International Institute of Islamic Thought, 1993.
• Ali, Mary C., The Question of Hijab: Suppression or Liberation?, The Institute of Islamic Information and Education, Chicago, USA.
• Estes, Yusuf, Islam Tomorrow Website, www.islamtomorrow.com
• Maududi, S. Abul-A‘la, The Meaning of the Qur’an , Lahore, Islamic Publications Ltd, 1979.
• al-Munajjid, Muhammad Salih, Islam QA Website , www.islam-qa.com
• Naik, Dr. Zakir Abdul Karim, Islamic Research Foundation Website , ww.irf.net
• al-Oadah, Dr. Salman bin Fahd, Islam Today Website , www.islamtoday.com
• al-Qaradawi, Yusuf, Islamic Awakening Between Rejection and Extremism , Herndon, USA, International Institute of Islamic Thought, 1995.
• Qutb, Muhammad, Islam the Misunderstood Religion, Kuwait, International Islamic Federation of Student Organizations, 1977.
• Qutb, Sayyid, The Islamic Concept and Its Characteristics, www.islambasics.com
• Ṣaḥeeḥ International, Introducing Islam , Jeddah, Abul-Qasim Publishing House, 1995.
• Ṣaḥeeḥ International, The Qur’an ‒ Arabic Text with Corresponding English Meanings , Jeddah, Abul-Qasim Publishing House, 1997.
• al-Sheha, Abdul-Rahman, Human Rights in Islam and Common Misconceptions Riyadh, www.islamland.org
• Umm Muhammad, In the Light of Surah an-Nur, Jeddah, Abul-Qasim Publishing House, 2005.
• Umm Muhammad, The Global Messenger , Riyadh, The International Program for Introducing the Prophet of Mercy, 2006.

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Home » Resources » Answers to Frequently Asked Questions About Islam and Muslims

Answers to Frequently Asked Questions About Islam and Muslims

Introduction.

ING has been delivering educational presentations about Muslims and their faith for over two decades. The following are answers to some of the most common questions that ING and its affiliates across the country have encountered during that time. While many of the answers address issues relating to creed or issues that are well established because of a clear citation in the Qur’an or Hadith (prophetic sayings)—such as the six major beliefs or the Five Pillars—others focus on areas that are more open to interpretation. These answers reflect the fact that Islamic teachings are the product of a dynamic conversation among Muslim scholars and between the scholars and the laity who apply their best understanding of the primary sources of Islam rather than a fixed set of laws and regulations.

This points to the fact that Islam, like all religions, does not live or speak apart from the people who practice it. There is, therefore, no monolithic Islam, since, like any other religion, Islam exists only as it is understood and practiced by its adherents.

As in other faith traditions, Muslim scholars have developed varied positions and responses to the numerous questions and issues that have been raised and discussed over the past 1400 years in the various lands where Islam is practiced. These perspectives and resulting practices differ partly because of the diversity within the Muslim community in geography, ethnicity, culture, and age. There are about fifty countries in the world today with a majority Muslim population, each having its own distinct history and culture (or multiplicity of cultures). There are also sizeable Muslim minorities in many other countries, including the United States and virtually all the countries of Europe, that are living Islam in their own unique situations. These Muslim communities have a variety of cultures and histories and live in varied social, cultural, and political circumstances, all producing significant variety in the way that they understand and practice Islam. In addition, there are various sects among Muslims, most notably Sunni and Shi’a, as well as various groups within each major sect. These differences in varieties of Islamic understanding and practice also reflect Muslim scholars’ long tradition of recognizing the diversity of peoples and circumstances and the opinions that should reflect that reality of diversity as well as of our shared humanity.

Therefore, it is important to understand that the answers to the following questions reflect the views of the American Muslim scholars that ING has worked with.  In other words, we do not speak for or on behalf of all Muslims. In most cases, however, the views of these scholars probably reflect the views of the majority of Sunni Muslims in the U.S. and worldwide.

There are new realities and issues that are specific to the time and place experienced today by Muslim Americans, who are the main focus of ING’s work. These issues cannot always be addressed by the laws of past eras or of different cultures in Asia or Africa. Here, we attempt to address these questions in a way that is traditional, yet compatible with the realities of the American experience in the 21st century. In these matters, we strive to be descriptive, respecting the diversity of Islam as lived religion, but our reference point is the Islam we believe in and practice as Muslim Americans; in most cases, but not necessarily all, this is in accord with Islam as believed in, practiced, and lived by the majority of Muslims worldwide.

We start from five basic principles that ING subscribes to as basic to our vision of Islam in America. These are fundamental values shared by most of the world’s major religious traditions today:

• We affirm and uphold the sanctity of all human life, the taking of which is among the gravest of all sins.
• We affirm the right to freedom of thought, religion, conscience, and expression.
• We affirm the right to security in one’s livelihood, profession, and residence.
• We believe that God created us all with the diversity of race, religion, language, and belief to get to know one another, respect one another, and uphold our collective human dignity.
• We believe that Islam is above all a religion of peace and mercy and that as Muslims we are obligated to model those traits in our lives and characters and to work for the good of our homeland and society, wherever that might be.

Wherever possible, we indicate which of these principles is the basis for our responses to these questions.

Finally, it is important to note that most of the following questions are actual questions that were asked of our speakers, including some of the most repeatedly asked questions in an educational setting where we supplement curriculum relating to Islam and Muslims in the context of world history, social studies, or cultural diversity programming. Categories of questions by subject matter are listed in alphabetical order.

1. What do Muslims believe about angels?

Angels are mentioned many times in the Qur’an and Hadith (prophetic sayings). Unlike humans, angels are described as beings who obey God’s commandments without fail, by nature, and are assigned to specific duties. Two of the most prominent angels mentioned by name in the Qur’an are Gabriel (Jibril) and Michael (Mikhail). Gabriel is the angel of revelation and Michael is the angel in charge of rain and earth’s plant life.

Crime And Punishment

2. what happens to a muslim who does not follow one of the pillars.

We believe that acts of worship should be done for the sake of God and that God alone will judge each person according to his or her intentions and actions.

3. What is the Islamic view on punishments such as the death penalty, stoning, or cutting off someone’s hands?

Mandatory criminal penalties are basic to any penal code. Like other criminal systems, Islamic jurisprudence does prescribe certain punishments in certain situations, but any criminal judgement must be carried out by a state authority, as Islam does not allow vigilantism. Furthermore, most of these punishments were meant to act as deterrents, and, in practice, the most severe punishments were rarely carried out.

For instance, the punishment of stoning for adultery requires the testimony of four eyewitnesses—a virtually impossible condition. Capital punishment for manslaughter could be avoided if the victim’s family agreed to monetary compensation for their loss—a normal practice in the society of the time.

These punishments are very similar to those found in the Hebrew Bible, which, like the Qur’an, spoke to social conditions and attitudes vastly different from those of later times and different places. Jews today, even the most strictly Orthodox, do not practice these punishments, and Christians generally regard them as superseded by the ethic of Jesus.

Today, most Muslim-majority countries do not practice these punishments, and where they are practiced, such as under the Taliban or ISIS, the required due process that makes many of these punishments nearly impossible to enforce is not followed, which is why many scholars have condemned their use.

4. Does Islam encourage honor killings?

No, “honor killings”—which refer to violence, generally against girls or women, by one or more family members who believe the victim has brought dishonor upon the family—are prohibited by Islam on the basis of not just one but several principles. First, they violate the sanctity of life, which is considered sacrosanct; second, they fail to respect the right of due process for anyone accused of a crime; and, third, they contradict the principle that each individual is responsible for his or her own actions and that no individual or family member should be held responsible for the behavior of another. In fact, the Qur’an specifically prohibits even speaking ill of a woman without the testimony of four witnesses and calls for the punishment of one who does so without this virtually impossible requirement.

Day of Judgment

5. how will god determine who goes to heaven and hell.

We believe that only God knows where a person will end up in the afterlife, since only God knows a person’s intentions, deeds, circumstances, and limitations. We also believe that God will judge human beings according to His complete justice on the Day of Judgment based on both their beliefs and actions, taking into account the opportunities and abilities that He gave them. In the Qur’an, God’s ninety-nine names include “the Judge” and “the Just.”

6. If a person is a good person throughout his or her life, but does not believe in God, will he/she go to hell?

Though Muslims believe that belief in God is an essential aspect of humanity, they also believe that no one can be forced to believe and that belief remains an individual choice. How God will judge such people is entirely up to Him, but He will do so in a way that is absolutely just. Muslim scholars contend that people who live morally but do not believe in God for reasons beyond their control (for instance, because they have no access to the messages of the prophets) will not be held accountable for their lack of belief.

7. Why can’t Muslims eat pork?

Because the Qur’an forbids the practice, a dietary restriction also followed by observant Jews.

8. Why can’t Muslims drink alcoholic beverages?

Because the Qur’an forbids the practice. The Qur’an states that while alcohol has some benefits, its harm outweighs its benefits. This prohibition is also based upon the religious imperative that one should not introduce anything in one’s life that is harmful to one’s health or which can impair one’s judgement, to prevent harm to oneself as well as to others. This prohibition is similar to Buddhist teachings which discourage intoxicants.

9. What is halal?

Halal  is an Arabic word meaning lawful or permitted. The opposite of  halal  is  haram , which means unlawful or prohibited. While the term is used in relation to many aspects of life, when specifically used in relationship to food,  halal  refers to any food product that is not prohibited. In reference to meat products,  halal  means that the animal was slaughtered according to Islamic guidelines, which include reciting God’s name over the animal before slaughter and draining all the blood from the animal. This practice is similar to the guidelines set by Jewish law that classify meat prepared in this manner as kosher It is common to find  halal  butcher shops or restaurants in most major cities in the U.S.

10. What is the Islamic view of divorce?

While divorce is allowed and the Qur’an describes the different steps to be taken in a divorce, there is a Hadith (prophetic saying) describing divorce as “the most hated lawful thing,” because it breaks up the family. The Qur’an also urges couples considering divorce to first make use of counseling and mediation. However, if these attempts fail, divorce as a last option is allowed and may, in some situations, be the best outcome.

11. Can women initiate a divorce?

While the Qur’an describes situations where women can initiate divorce, the ease with which she can do so is often informed by interpretations or practices of Islam that vary widely from country to country. In some Muslim-majority countries, a woman can get a divorce relatively easily while in other countries it is much more difficult.

12. How does Islamic economics work without interest? How does Islamic banking work?

Muslim economists view money as something to be earned, which is one of the many reasons that both gambling and most forms of loaning with interest are prohibited. While there are different types of interest and not all types are viewed as being the same, many Muslim scholars regard interest as generally prohibited because it penalizes the poor for their lack of money and rewards the rich for their abundance of money, making the rich richer and the poor poorer. On the other hand, investment in business is highly encouraged because it involves some risk to the investor, which makes profit from investment a fair return. Investment also promotes the circulation of wealth and the growth of new businesses.

Applying this principle in the modern world is a major challenge, yet today there are over five hundred financial institutions offering Islamic finance in over eighty different countries. These institutions generate income through shareholding, leasing, lease purchasing, and rent sharing. Interest-free banking is an experiment in Islamic modernization. The fact that Islamic banks are now worth a trillion dollars attests to their modern viability. In fact, many western economists maintain that interest-free economies can be extremely beneficial. An example of this is the growing popularity of interest-free financing in auto sales in the U.S. today as a means of attracting less affluent customers. Additionally, many economists have noted that during the financial crisis a few years ago Islamic investments and banks were largely unaffected, since they did not deal with interest-based financing such as mortgages or risky speculation.

13. What good is “free will” if everything is predestined? If God already knows if we are going to heaven or hell, why doesn’t He just put us there?

This is a topic of debate in all religions. Muslims believe that humans have free will to commit good or evil, but that God’s knowledge and power encompasses all that happens in this life. That means that we will be held accountable for our actions, since God, while knowing what the outcome will be, allows people to act on their own free will to choose good or evil.

General Questions About Islam

14. what is the difference between the words “islam,” “islamic,” “muslim,” and “arab”.

Islam is the name of a religion, as Christianity and Judaism are names of religions. The Arabic word “Islam” is based on the root “slm,” which means peace or surrender to God. Combining both translations results in the combined meaning “the state of peace through following God’s guidance.”

Islamic is an adjective that modifies a non-human noun, as for example, “Islamic art,” “Islamic architecture,” “Islamic beliefs,” etc. This term should not be used to refer to a person.

A follower of Islam is called a Muslim, or “one who is in a state of peace by following God’s guidance.”

While the term Arab has been used in the past to refer to members of a Semitic ethnic group from the Arabian Peninsula, today the word “Arab” refers to people from Arabic-speaking countries, most of which are in the Middle East and North Africa. The term Arabian was historically used to describe an inhabitant of the Arabian Peninsula. Today “Arabian” is used as an adjective to describe a non-human noun (e.g., Arabian coffee); it should not be used to refer to people.

The following questions about basic Muslim beliefs (15 through 18) are answered in accord with the scholars mentioned above, reflecting majority Sunni views.

15. What does Islam teach?

Islam’s primary message, as understood by the overwhelming majority of Muslims, is the continuation of the Abrahamic monotheistic tradition’s belief in one God. The three major dimensions of Islam include beliefs, ritual practices, and the effort to improve one’s character and actions. There are six major beliefs in Islam and five central practices that are referred to as the Five Pillars.

The last dimension of Islam focuses on the cultivation of excellent moral character to better oneself and the world around oneself. It teaches a set of values that promote life, liberty, equality and justice. Some of these values include:

• Respect for the earth and all creatures
• Care and compassion for those less fortunate
• The importance of seeking knowledge
• Honesty and truthfulness in word and deed
• Striving continuously to improve oneself and the world

16. What are the major beliefs of Muslims?

The six major beliefs in Islam, as understood by the majority of Sunni Muslims, are:

• belief in God;
• belief in angels;
• belief in God’s prophets/messengers;
• belief in God’s revelations in the form of holy scriptures given to the messengers;
• belief in an afterlife that follows the Day of Judgment on which people will be held accountable for their actions and compensated accordingly in the afterlife; and
• belief in God’s divine will and His knowledge of what happens in the world.

17. How do Muslims practice their faith?

Muslims practice their faith in many different ways, but the major practices for both Sunni and Shi’a Muslims are known as the Five Pillars, which include:

• the profession of faith, namely that there is only one God and that Muhammad is the Messenger of God;
• the five daily prayers;
• required annual donation to charity in the amount of 2.5% of one’s excess wealth;
• fasting during daylight hours in the month of Ramadan; and
• making a pilgrimage to Mecca once in a lifetime, if one is mentally, physically, and financially able to do so.

18. What are the foundational sources of Islamic beliefs and practices?

The primary sources of knowledge about Islam are the Qur’an, which adherent Muslims believe is the divinely revealed word of God, and the Sunnah, which refers to the example or precedent of the Prophet Muhammad (i.e., what he said, did, approved, disapproved, caused, ordered, or allowed to happen). Much of what is known about the Sunnah is from the collection of sayings or reports known as Hadith, or prophetic tradition. The Hadith describe actions of the Prophet Muhammad or actions that his companions attributed to his teachings. Hadith also elaborate on and provide context to the Qur’an.

Though both Sunnis and Shi’as revere and respect the descendants of the Prophet Muhammad, many Shi’a’s consider the rulings of the twelve Imams a primary source having a status similar to that of the aforementioned sources. Other sources may exist for different Muslim sects.

In addition to these primary sources, Muslims have also traditionally relied on the following additional sources: scholarly consensus: that is, the agreement of knowledgeable scholars upon a particular issue; and analogical reasoning: that is, the application of principles or laws derived from the Qur’an and Sunnah to similar situations not explicitly addressed by them. The lived experience of Islam, which naturally varies widely not only in different cultures but also between different individuals, also impacts and determines a Muslim’s understanding and practice of Islam.

19. Why do some people suffer so much in this life, especially the innocent, such as children?

This is a challenging issue for all religions that proclaim a belief in a God who is at once omnipotent and beneficent. We believe that God tries people in different ways, through both hardship and ease. While the cause of suffering is not always evident, the way that people respond to difficulty is a test of their moral fiber. Responding to hardship with patience and fortitude is a virtue for which we believe a great reward is promised in this life and the afterlife. Additionally, there may be a silver lining behind every difficulty. For instance, major disasters often bring out the best in people, inspiring them to perform remarkable acts as they respond to their own or another’s hardship with compassion and courage and come to the aid of those in need. Muslims also take comfort in their belief that life doesn’t end after death.

20. God’s love for humanity is a central theme in many religions. Are there similar teachings in Islam?

We believe that God’s love for humanity is indeed central to our faith. The Qur’an mentions God’s compassion and mercy 192 times, as opposed to God’s wrath, which is mentioned only 17 times. Two of God’s main attributes are the “Compassionate” and the “Merciful.” Both of these names denote God’s love and care for all creation. These are the two most often mentioned names of God, since all but one of the 114 chapters in the Qur’an begin with “In the name of God, the Compassionate, the Merciful.” The Qur’an cites 99 different names or attributes of God, many of which also emphasize these characteristics, including “the Loving,” “the Giving,” “the Forgiving,” and “the Kind.”

21. How do Muslims define modesty?

The Oxford Dictionary defines modesty as “behavior, manner, or appearance intended to avoid impropriety or indecency.” What constitutes modesty is understood differently by Muslims in different cultures, as well as by individual Muslims, and can include the type of dress as well as the level of interaction with the opposite gender. For some Muslims, modesty also includes humility towards God and other people. Modesty is described by the Prophet Muhammad as an important virtue.

22. What is hijab?

The Arabic word  hijab  was originally used in the Qur’an to refer to a curtain or barrier that separated the family of the Prophet Muhammad from visitors. Today the term  hijab  is commonly used to refer either to the modest attire worn by Muslim women which includes a head scarf or specifically to the head scarf.

23. Do Muslim women have to wear hijab (cover their hair)?

The Qur’an instructs both men and women to be modest, but how this is practiced varies greatly. Many Muslim women follow the normative ruling that the dress code for women in public includes covering everything except their face and hands. Other Muslim women emphasize the principle of modesty, which takes on different forms as previously described.

According to a 2013 Pew poll, majorities of Muslims in diverse countries believe that women should be free to choose whether or not to wear  hijab .

24. Why do some Muslim women cover their faces?

Women who cover their faces understand modesty to include covering not only their entire body and head but also their faces. Therefore, when in public, they wear a burqa (a loose garment which covers the body and face) or niqab (a covering for the face that leaves the eyes exposed).

25. Why don’t men wear hijab? Why are standards of modest dress different for men and women?

Both sexes are required to dress modestly. For men, modest dress has traditionally required that, as a minimum, the area between the navel and the knees must be covered. For women, modest dress has traditionally included covering everything except the face and hands. In practice, while many Muslim women choose to wear  hijab , many others do not, as it remains an individual choice that should not be coerced by anyone.

Nevertheless, it remains the normative understanding of Muslim scholarship that men and women should wear loose fitting, non-transparent clothing that covers most of the body. The traditional clothing worn by Muslim men in such places as South Asia, where they wear a loose shirt and pants ( shalvar-khamees ), or in some Arab countries, where men wear what looks like a long dress ( jalaba ) and a headscarf ( kuffiyah ), differs little in the extent of covering from the traditional dress of Muslim women. While it is not as common to see this type of male dress in America, many Muslim men grow a beard and wear a head covering that resembles a skull cap, as do adherents of some other religious traditions.

Islam And Modernity

26. is islam opposed to modernity.

The question of modernity and faith, including Islam, depends on what is meant by the term modernity. If by modernity one means the use of science, reasoning, and invention to improve our lives, all of these are in line with the Islamic philosophy that led to the flowering of scientific exploration and technological innovation at the height of Islamic civilization in the Middle Ages, commonly known as the Golden Age of Islam. The mere fact that Muslims are living and practicing Islam 1400 years after its founding in the modern, post-Enlightenment world in Western societies demonstrates that Islam is naturally compatible with the modern world. In fact, millions of Muslims are involved, often in leading positions, in the fields of science, mathematics, medicine, engineering and other scientific fields.

However, if my modernity one means acceptance of the various values that underpin our modern lifestyles and worldview, the answer is more nuanced and complicated. Islam, like other religions, would not be compatible with a modernity which is opposed to the centrality of God, morality, and religion or which is based upon a worldview which regards material realities as the ultimate truth and goal. Modernity void of morality has brought us the two deadliest wars in history, the Holocaust, and the atomic bomb. Uncontrolled capitalism and globalization have not only stripped the earth of irreplaceable resources and species but have also created huge economic disparities between the masses and the ultra-rich both among and within nations. For these and other reasons, many Muslims, like members of other religious and other groups, are increasingly concerned about the devastating effects that modernity and its accompanying technological advances, when influenced only by factors relating to economic profit and short-term gain, have had upon our environment and the world, which is now facing a threat to our very existence due to climate change.

27. What does Islam say about democracy?

The concept of democracy is not universally agreed upon by all political scientists. Many take it to include some form of elected political representation, the rule of law, and protection of human rights of all citizens. These concepts, and especially the latter two, are central to Islamic teachings. As for the method by which political leaders are chosen, Islam advocates a system of mutual consultation that can include popular elections as a means to choose both local and national leaders. Indeed, many Muslim-majority countries exercise this form of democracy, including Malaysia, Indonesia, Pakistan, Turkey, and Bangladesh, amongst others.

In fact, Pew polls in 2011 and 2013 have shown that a substantial majority of Muslims worldwide favor democracy. As we witnessed during the 2011 Arab Spring and beyond, people throughout the Arab world in countries like Tunisia, Egypt, Yemen, Bahrain, Libya, and Syria have risked their lives, and in some places are still risking them, in their struggle for freedom and democratic change in their countries.

28. What does the term “Islamic State” mean? Do any such states exist today?

The phrase “Islamic State” is a new concept created in the twentieth century by some modern Islamic thinkers. With the advent of the nation-state, these Muslim thinkers, highly influenced by the European separatist movements of the nineteenth and early twentieth centuries, conceptualized an “Islamic” version of the nation-state, powered by an “Islamic” ideology in which the political leaders advocate for a central role for Islam in governance and rule. In some Muslim countries, these ideologues formed “Islamic” political parties that adopted “Islamic” positions and solutions to various problems as a platform. Though these Islamic political parties participated in some instances in the democratic political process of their respective countries, their overall outlook of governance is closer to a theocracy, where the political leaders also function as religious leaders. This is in stark contrast to the early caliphates of Islam where political leaders left religious proclamations and determination of doctrine to the scholarly class, although these scholars often functioned as court judges and advisors to the ruling elite.

In any case, the concept of “Islamic State” or “Caliphate” as envisioned by terrorist groups such as ISIS and the Taliban has virtually nothing in common with the political structure of the early caliphates, as they ignore authentic Muslim scholarship and even anathematize many of its scholars and mark them for assassination. (Though not widely reported by the press, this happened routinely under ISIS leadership in Iraq.)

Conversely, there are several Muslim-majority countries today that claim Islamic teachings or Sharia as the basis of their constitutions or laws. What this means in practice is usually more ceremonial than practical, as these same countries often have Western legal systems in most aspects of their national and state laws, except in family matters related to marriage, divorce, and child custody. These family laws apply only to Muslim citizens, whereas non-Muslim citizens would be subject to their own religion’s laws, if any, or the civil code. Additionally, many of these countries that claim to be Islamic states have a governing system which is not aligned with Islamic principles and are often oppressive both to their citizens and to other nations.

29. Does Islam support individual rights?

Islam guarantees the basic individual rights of freedom of thought, expression, right to own property, and general freedom to conduct oneself according to one’s individual will. However, as in any other society or civilization, individual rights are not absolute but are understood in reference to other individuals’ rights and the public interest in general. In a Muslim society founded upon Islamic principles, the relationship between individual and community rights is based upon an understanding of the greater objective of producing and maintaining flourishing societies on all levels, not just the material, but also the spiritual and emotional. This includes the preservation of the sacred, whether in the form of religious spaces, individual religious practice, or religious tenets. Islamic teachings aim to root individuals in communities that foster their ability to rise to their full human potential.

While in practice most Muslim societies have not often reached this ideal, the attempt to do so is considered one of the core teachings and obligations of Islam, despite humanity’s innate shortcomings. A 2013 Pew poll showed a substantial majority of Muslims worldwide in favor of democracy and freedom of religion. While the poll did not ask questions specifically about freedom of expression, it is likely, in view of their answers to the aforementioned questions, that a substantial majority would favor these rights as well.

Islamic History

30. how did islam spread throughout the world.

This process varied depending on the location and historical period. Islam in its early years unified the tribes of the Arabian Peninsula, and this new unity led to conflict with the nearest major powers, the Byzantine and Persian empires. The result was a major spread of Muslim rule and the establishment of a Muslim empire; but Muslim rulers in this empire did not force, and often did not even encourage, conversion to Islam.

Conversion to Islam, even in areas under the control of Muslims, was a gradual process that took place over many centuries and was fostered through interaction, intermarriage, trade, and efforts by Sufis (spiritual seekers). Professor Ira Lapidus in his book, A History of Islamic Societies writes: “The question of why people convert to Islam has always generated intense feeling. Earlier generations of European scholars believed that conversions to Islam were made at the point of the sword and that conquered peoples were given the choice of conversion or death. It is now apparent that conversion by force, while not unknown in Muslim countries, was, in fact, rare. Muslim conquerors ordinarily wished to dominate rather than convert, and most conversions to Islam were voluntary.” (p. 198)

In areas like Indonesia (now the largest Muslim-majority country) and other parts of Southeast Asia, Islam spread mostly through traveling merchants and Sufis. In sub-Saharan Africa (mostly West Africa, but also parts of Ethiopia), Islam spread mostly through trade and commercial relations. Rulers would sometimes adopt Islam while much of the population continued to practice their traditional religions. In many areas currently or formerly ruled by Muslims, large segments of the population have maintained their ancestral religions. For example, Christians are a significant minority in largely Muslim Lebanon, and Hinduism remained a majority faith through centuries of Muslim rule in South Asia.

This is not to say that Muslims have never violated the principle stated in the Qur’an that “there is no compulsion in religion.” Some forced conversions occurred, for example, in the Horn of Africa during the 17th-century wars between Christian Ethiopians and Muslim Somalis, as they did in other times and places.

Today we believe that forced conversions or denying the religious rights of people of other faiths are as much a violation of Islamic principles as the forced conversion of the Germanic tribes under Charlemagne or the forced conversions of Native Americans or enslaved Africans are seen as violations of Christian principles in the eyes of most modern Christians.

Jesus and Mary

31. what do muslims believe about jesus.

Muslims overwhelmingly revere Jesus and believe that he was born to the Virgin Mary through an act of God, without a father, just as Adam is believed to have been created by God without a father or mother. The Qur’an describes his conception and birth and his many miracles such as healings of the sick. The Qur’an also emphasizes that Jesus was a great prophet of God and a messenger who received revelation from God, but that he was, like all other prophets, only a human being. For Muslims, God, in his divine transcendence, is incomparable to His creation in every aspect, and therefore He does not procreate, even metaphorically. Muslims also believe that Jesus was not crucified but instead was taken to heaven and will return to earth to live out the rest of his life, a belief commonly known as the second coming of Jesus.

32. Why does the Qur’an talk about Jesus more often than Muhammad?

Most of the Qur’an depicts itself as a text addressed to Muhammad; it therefore talks less about Muhammad than it does to Muhammad about other subjects, including previous prophets such as Jesus.

33. What do Muslims believe about Mary?

Muslims generally believe that she is the Virgin Mother of the Prophet Jesus who conceived him miraculously without a father. A chapter in the Qur’an named after her (Maryam in Arabic) emphasizes her piety and righteousness and her status as an exemplar for all people. The Qur’an also describes her as the greatest of all women: “God chose and preferred her above all the women of the worlds.” (Qur’an, 3:42)

34. Why is it that Muslims do not celebrate the birth of Jesus at Christmas?

While Muslims greatly revere Jesus, Christmas is generally considered a Christian holiday and not a part of Muslim cultures except where there are Christian minorities. There is even debate among Muslims over the celebration of Muhammad’s birthday. However, some Muslims celebrate Christmas as part of an American cultural observance similar to Thanksgiving or Independence Day.

Ka’bah

35. what is the ka’bah.

The Ka‘bah is the cube-shaped building covered with a black cloth in Mecca that is believed by Muslims to have been the first house of worship to God. Muslims throughout the world face towards the Ka’bah when they perform each of their daily prayers.

36. Who built the Ka’bah?

Muslims believe that Adam built the original Ka‘bah and that the prophets Abraham and his son Ishmael rebuilt and consecrated it as the first house of worship to God.

Marriage/Dating

37. can muslims have boyfriends/girlfriends or date.

Our understanding from the Qur’an and Hadith (prophetic sayings) is that people should avoid situations, relationships, or actions that might lead to a violation of the principle that couples should abstain from physical or sexual intimacy until after marriage.

38. Are Muslims allowed to marry people of other faiths?

Traditionally, Muslim men are allowed to marry women who are from the “People of the Book,” generally defined as Christians and Jews. In this case, a Muslim husband must guarantee the right of his Christian or Jewish wife to worship God according to her religious beliefs.

The reverse, i.e., a Muslim woman marrying a man outside her religion, has traditionally not been allowed on the grounds that her husband might not guarantee her the right to practice her religion, since he may not to have the same obligation to respect her religion that a Muslim has towards his Christian or Jewish wife. Therefore, for the protection of her freedom of religion, a Muslim woman has traditionally been required to marry a man who will give her the right to practice her faith—that is, a Muslim.

Today, especially in areas where Muslims live as minorities, there is growing diversity in both theory and practice on this issue.

39. How do Muslims get married?

Marriage ceremonies among Muslims, like marriage ceremonies everywhere, vary widely in different locales and cultures. However, the actual Islamic marriage ceremony generally includes the bride and groom, the bride’s father or guardian, an officiator, and two witnesses. The religious ceremony includes the marriage proposal and acceptance and the presenting of a gift called  mahr  by the groom to the bride. Wedding celebrations after the religious ceremony vary widely from culture to culture, but generally involve food, special clothing, and some type of celebration. In some societies, there may be several days of celebration before or after the wedding.

40. Are arranged marriages condoned in Islam?

This depends on what one means by “arranged marriage” and on the culture one is describing.

If by “arranged marriage” one means simply that a couple first meets through referrals by family or friends (“matchmaking”) and then is free to choose to marry or not, this is still a common practice among Muslims, although increasingly young Muslims, like young people of any other religion, are meeting in school, at work, or online.

If, however, “arranged marriage” refers to a situation in which a person (this impacts both men and women, but is generally associated only with women) is forced into a marriage against his or her will, then many contemporary Muslims cite prophetic sayings that uphold a woman’s right to accept or reject a marriage proposal.

41. Is it true that Muslim men can marry more than one woman?

Monogamy is the ideal in marriage, as reflected in God’s creation of life in pairs of male and female, according to the account given in various Qur’anic verses. The vast majority of Muslims today are monogamous. While it is permitted for Muslim men to marry more than one wife, it is with the condition that he treat his wives equally, a standard that even the Qur’an warns is difficult to achieve, clearly implying a preference for monogamy.

The Qur’an modified but allowed the continuation of the existing practice of polygamy 1400 years ago in the context of war, when caring for orphans was a major concern. Polygamy was not peculiar to the Arabian Peninsula; it was widespread in many cultures, including that of ancient Israel as portrayed in the Hebrew Bible, where many of the Patriarchs are described as having multiple wives and Israelite kings had harems numbering in the hundreds. Today polygamy is mainly practiced in the Gulf States and Africa where it is more culturally acceptable than in other Muslim societies.

42. Can women marry more than one man?

Women are not permitted to marry more than one man (polyandry). Since polygamy was permitted in the context of war, when caring for orphans was a major concern, this purpose would not be served by polyandry.

43. Why do Muslims believe that the Prophet Muhammad is the final prophet?

Muslims believe that the Prophet Muhammad is the final prophet on the basis of statements in Islamic scripture, including the following Qur’anic verse: “Muhammad is not the father of any of your men, but (he is) the Messenger of God, and the Seal of the Prophets and God has full knowledge of all things.” (Qur’an, 33:40) There are also various Hadith (prophetic sayings) which designate Muhammad as “the Seal of the Prophets.” Muslims believe that the Prophet Muhammad was preceded by a long succession of prophets before him that include Adam, Noah, Abraham, David, and Jesus. Muslims believe that all the prophets were sent by God and that some of them foretold the coming of the Prophet Muhammad.

44. Why can’t you display images of the Prophet Muhammad?

The general consensus among scholars is that physical representations of the Prophet Muhammad are discouraged on the grounds that, since the prophets are exemplars, they should not be presented in a manner that either is disrespectful or might lead to idolatry. However, one can find representations of Muhammad and other prophets in different periods of Islamic history, mainly in the form of manuscript illustrations known as Persian miniatures, in which Muhammad’s face is often obscured by light.

45. Why did some Muslims respond with protest and violence against portrayals of Muhammad in cartoons and film?

This question refers to protests, sometimes erupting into lethal violence, as in the 2015 Paris attacks in response to cartoons published in a French satirical weekly and in the 2012 Benghazi attack against two American government facilities in Benghazi, Libya, purportedly in response to the film  The Innocence of Muslims  which was derogatory to the Prophet Muhammad.

Muslim leaders and organizations worldwide, even in countries that restrict the publication of such offensive material, vigorously condemned these instances of violence. The great majority of Muslim Americans and many Muslims elsewhere affirm the right to freedom of expression.

In addition, it is important to stress that these violent reactions have generally been fueled by political issues that compounded anger at the offensive images. Investigations into the Benghazi attack found that it was in fact long planned by militants, while the Paris attacks were the work of militants who may have been trying to recruit French Muslims to al-Qaeda by creating an incident that would isolate them from other French people. In both cases, the offensive representations served as a pretext.

At the same time, many Muslims find the lack of respect in many secular societies for sacred symbols, regardless of the religion involved, to be offensive. The Prophet Muhammad respected other religions and their sacred symbols, and the Qur’an prohibits reviling the followers of other religions and that which they hold sacred.

46. Jesus was a non-violent reformer while Muhammad fought in wars. Why is there a difference between Jesus and Muhammad in terms of their approach?

Muhammad’s outlook and actions were initially similar to those of Jesus if one compares Muhammad’s strategy during the first part of his mission in Mecca when he, like Jesus, sought change as a non-violent reformer. However, their tactics diverged due to a change in circumstances once Muhammad and his followers were expelled from Mecca and migrated to Medina. While Jesus and his community of believers remained politically powerless throughout his mission, Muhammad in Medina, as the head of a new political community, was required to serve as a political and even military leader as he finally fought back against the Meccans after years of persecution. As the head of the new community in Medina, he also had to deal with internal conspiracies and rebellions in addition to external threats.

This question, as posed, also assumes that there is only one way of looking at these figures, which is misleading. For instance, while Jesus is commonly viewed today as a “non-violent reformer,” this has not always been the case. In his book  Jesus through the Centuries , church historian Jaroslav Pelikan depicts and analyzes the varied views of Jesus at different times and in different cultures and devotes a whole chapter to Jesus as both “Prince of Peace” and instigator of divine warfare—sometimes at one and the same time. The representations of Muhammad are likewise varied. In her book  The Lives of Muhammad , Kecia Ali writes, “Far from being uniform or non-changing, both non-Muslim and Muslim views of Muhammad have been diverse, multifaceted, and subject to dramatic changes over the centuries.” However, Muslims uniformly love and respect both men not only as prophets and messengers, descended from noble families, but also as exemplars of the most perfect character. Prophet Jesus is described in the Qur’an as one who is “held in honor in this world and the Hereafter and of those nearest to God.” Prophet Muhammad was known even before his prophethood as “al-Ameen,” “the Trustworthy,” and his praiseworthy characteristics and actions are the topic of books (known as  Shamail ), poems, and songs through the centuries.

47. Why did the Prophet Muhammad marry so many women?

Polygamy was common in seventh-century Arabia, as it has been in many other cultures, especially for a political leader; for instance, the patriarchs in the Hebrew Bible are described as having multiple wives, and the kings of Israel are depicted as having harems numbering in some cases into the hundreds. According to Muslim historians, the Prophet Muhammad’s marriages were contracted to assist needy widows and divorcees and to solidify the nascent community of Muslims by forging alliances among the tribes in and around Medina. In light of the time and place, there was nothing unique or unusual about Muhammad marrying several women. It is also noteworthy that he married a woman fifteen years his senior during his young adulthood and remained in a monogamous relationship with her for twenty-five years until her death when he was nearly fifty years old.

48. Why did the Prophet Muhammad marry a nine-year old? If she was not nine, how old was she?

The actual age of Aisha at the time of her marriage to Muhammad is disputed, but the marriage could not have been consummated until she reached puberty. In many cultures, women are or were married years before a marriage is consummated. The custom of early betrothal and marriage continued until the late 19th and early 20th century in much of the world, including Europe and North America, where there are still  many states  that allow for underage marriage.

Muslim Americans

49. is there a conflict between being a muslim and being an american.

Neither “Muslims” nor “America” are monolithic entities, nor is there is any conflict in being both. This question is like asking whether there is a conflict between being a Christian and an American. One is a religious identity, while the other is a national identity. Both impact one’s life, but they play different roles in shaping one’s identity. America has traditionally been a land of immigrants from diverse cultures, religions, and backgrounds. The challenge for new immigrants has been to maintain their identity and culture while living in a multicultural, multi-religious society, a challenge that various groups have struggled with, including some Muslim immigrants, particularly post-9/11. For African Americans, many of whom became Muslim because of the presence of Muslims among their ancestors who had been enslaved and shipped to America, the challenge remains one of finding both a religious and national identity in a land that their ancestors came to involuntarily under inhumane circumstances.

Muslim Americans share many of the core values of other Americans, such as respect for education, hard work, family, democracy, individual rights, and liberty.

50. Why do so many Muslims in the world hate America?

Which Muslims and what aspects of America are we talking about? Neither Muslims nor the United States are monolithic entities. “Hate” is also a very strong word.

According to polls, Muslims around the world generally admire America for its technology, liberty, education, and accomplishments. During the Arab Spring, protesters in Tunisia, Egypt, and Libya used American social media to advocate many American ideals, such as democracy.

If some Muslims disagree with specific aspects of foreign or domestic policies, this cannot reasonably be described as “hatred” of America as a whole.

51. Should I be afraid of anyone who is Muslim or from the Middle East?

There is no more reason to mistrust or fear a Muslim or a person from the Middle East than a person of any other religion or background. One should not relate to any group of people on the basis of stereotypes.

To dispel fear based on stereotypes or misperceptions, we recommend the  Know Your Neighbor: Multifaith Encounters program  which provides resources and ideas for getting to know people from diverse backgrounds.

52. How many converts to Islam are there in the United States?

While there are no exact figures on the total number of Muslims in the U.S. in general, since the U.S. Census cannot ask about religious affiliation, various polls over the last decade estimate the number to be between 3.5 and 6 million Muslims in America. Of these, around 20% are converts, the majority of whom are African-Americans.

53. Why do Muslims have such a negative image in the U.S.?

Since most Americans do not know many Muslims personally, the media is often the main source of people’s information about them. This can be problematic, since in general the media tends to focus on negative events and issues and does not consider good news to be newsworthy. The media also has a fixation on sensationalism and hype since it attracts an audience. That is why the majority of news stories about Muslims are related to violence and terrorism. It is rare to see stories about the everyday lives of Muslims who are ordinary people, at work or in school, let alone positive stories about the contributions of Muslim Americans.

Media Tenor, a research organization that analyzes mass media, reported that between 2007 and 2013, 80% of news coverage of Muslims on ABC and CBS and 60% of coverage on Fox News was negative, usually focusing on terrorism and violence.

Additionally, when a Muslim commits an act of violence the media tends to focus on the act more than when it is committed by a non-Muslim. A  study  by researchers from Georgia State University and the University of Alabama found that an attack perpetrated by a person who identifies as a Muslim receives on average four-and-a-half times more media coverage than an attack perpetrated by a non-Muslim. This means that a small fringe (ISIS or other extremist groups or individuals) is seen as representing the entire Muslim community, painting all Muslims in a negative light. Media reports often mirror the government’s attitude towards a particular nation or group, and at present we are a country at war with certain Arab or Muslim groups or nations.

In addition, the media often misinterprets any action committed by a Muslim as a reflection of his or her religion, when the person’s motivation may have more to do with politics, economics, personal background, culture, or any number of other factors that are considered when discussing negative actions by people from other groups.

54. What are Muslim Americans doing to counter Islamophobia?

While it is unreasonable to expect that Muslim Americans should bear the double burden of both dealing with the prejudice against them and working to prevent it, today Muslim Americans have been engaged in various campaigns and projects to counter hate and bigotry. As was the case with previous ethnic and religious groups such as Jews, Catholics, Germans, Irish, and Japanese, this may turn out to be a prolonged struggle for civil rights; for African Americans or Latino Americans, this struggle is ongoing, and Muslim Americans join other groups in calling for an end to bigotry of any sort.

The following are some of the ways that Muslim Americans and their allies are working to combat Islamophobia:

• Since Islamophobia is based on ignorance, education about Islam and Muslims is one of the most potent weapons against it. ING, founded in 1993, has delivered thousands of presentations about Islam and Muslims in the San Francisco Bay area and, through its network of affiliates, nationwide. These presentations not only provide authentic and accurate information about Muslims and their faith but also give audiences an opportunity to interact with a Muslim face-to-face, often for the first time. ING’s impact  studies  demonstrate the effectiveness of ING’s work in dispelling stereotyping of and prejudice against Muslims.
• Islamophobia often leads to violations of Muslims’ civil rights. The Council on American-Islamic Relations (CAIR) and Muslim Advocates are the leading organizations in the country addressing this issue.
• Organizing multi-faith vigils around mosques
• Publishing articles and letters in support of Muslims
• Holding counter-protests against Islamophobic demonstrations
• Encouraging congregants to visit mosques and build relationships with Muslims
• Welcoming Muslims into interfaith organizations and events
• A number of national organizations exist specifically to build solidarity between Muslims and people of other faith traditions, including Shoulder to Shoulder, Peace Catalyst, and Sisterhood of Salaam Shalom. The national Know Your Neighbor Coalition, founded at the White House in December, 2015, and Multifaith Encounters, its grassroots outreach, which is led by ING, bring Muslims and people of other faiths together to build interreligious understanding and respect.
• Many mosques also engage in interfaith outreach. Open houses and interfaith dinners have become popular ways of reaching out to neighbors of different faiths and have met with great response.
• Much is being done by both Muslims and their allies to combat Islamophobia, but more needs to be done, and help is always welcome.

Muslim Extremists

55. what factors contributed to the rise of islamic fundamentalism.

The Oxford dictionary defines an “extremist” as “a person who holds extreme political or religious views, especially one who advocates illegal, violent, or other extreme action.” An extremist group is defined as “a group of individuals whose values, ideals, and beliefs fall far outside of what society considers normal.” While there have been extremist groups in all religions and societies throughout history, including Islamic history, most historians trace the roots of Islamic extremism to the seventh-century group known as the Kharijites that developed around the same time as Shi’a Islam as a response to what they perceived as unjust rule. Muslim extremist groups have historically been marginalized by the mainstream and have eventually disappeared over time.

Islamic extremism today is in many ways a reaction to various developments in the last two centuries. One of these was the decline and subsequent colonization of many Muslim-populated areas by European powers, which resulted in modernization and Westernization policies in many Muslim-populated countries in the 19th and early 20th centuries that viewed Islam as backwards, outdated, and a barrier to progress.  In response to this new and humiliating circumstance, some Muslim groups espoused a return to the original practices of Islam as they understood them to have been practiced during the lifetime of the Prophet Muhammad and his immediate successors. Commonly known as revivalist or fundamentalist movements, they sought solutions to the many problems facing Muslim societies through a literal and sometimes puritanical vision of Islam. These movements have sometimes taken on political overtones or issued calls for an “Islamic state”, and in some cases have resorted to violence. This has occurred in situations where, in addition to the previously mentioned factors, various extremist groups formed in response to specific issues or causes, many of which stem from conflicts over land and independence, such as the Soviet occupation of Afghanistan and Chechnya, the Indian occupation of Kashmir, the Israeli occupation of the West Bank and Gaza, and the American occupation of Iraq.

Additionally, some extremist groups formed in opposition to their own despotic governments; for example, in Egypt the Muslim Brotherhood was initially formed to resist British occupation, but then turned against Egyptian rulers when they also failed to live up to their expectations, and eventually gave rise to more extremist groups such as Islamic Jihad.

What is clear from many of these groups is that their extremist version of Islam is often a motivating factor, just as the power of religiously driven zeal has been used throughout history to fuel and galvanize popular movements that arise in response to perceived ills. This is not unique to Islam or Muslims but rather spans the gamut of the human condition.

56. What is Wahhabism?

Wahhabism began as an 18th-century reform movement in the Arabian Peninsula and focused on what its founder Muhammad ibn Abd al-Wahhab perceived as the deviation of Muslims from what he considered to be “pure Islam.” Wahhabism then evolved into an extremist and reductionist interpretation of Islam that is practiced mainly in Saudi Arabia but has spread to other Muslim-populated countries through well-funded literature and educational campaigns. This ideology has not, however, won over most mainstream traditional Muslims in those countries, and today the majority of Muslims worldwide, including Muslim Americans, reject this strict and intolerant version of Islam and those who attempt to impose it upon other Muslims.

57. Is Islam a political movement or ideology?

Neither. Islam is a way of life, and in many ways more than the popular notion of “religion” that is reduced to ritual practice and ceremony. Muslims contend that Islam informs all aspects of their lives, including the imperative to treat all people justly and compassionately, whether they share one’s beliefs or not, and to actively work for the betterment of individual lives and of society.

Other Religions

58. how does islam view other religions.

We believe that respect for freedom of religion and conscience is a basic Islamic principle, and we believe that diversity, including religious diversity, is part of God’s divine plan. Moreover, we believe that the salvation of all people, Muslims included, lies with God alone.

59. Who are “People of the Book” and what does the Qur’an say about them?

The Qur’an refers to the followers of the previous Abrahamic holy books as “Ahl al-Kitab,” translated as “People of the Book” and generally interpreted to mean Jews and Christians. The term reflects their shared belief in revealed scriptures sent to the four previous prophets who appear in the Hebrew Bible and New Testament: Abraham, Moses, David, and Jesus. As it does with Muslims, the Qur’an describes some of the People of the Book as pious and righteous adherents of their religions, while criticizing others for failing to follow the commandments that were sent to them. The Qur’an also takes issue with some of the beliefs of Judaism and Christianity, such as the Christian belief in the Trinity.

60. Whom do Muslims consider to be “infidels” and how should they treat them?

According to the Oxford English Dictionary, the English word “infidel” means “a person who does not believe in religion or who adheres to a religion other than one’s own.”

The Arabic word  kafir  (plural  kuffar ) is sometimes translated as “infidel”. A more common translation of the word is “disbeliever” or “unbeliever”. In the Qur’an,  kafir  usually refers to a person who not only rejects the beliefs of Islam but also takes a hostile stance toward Muslims and their religion; it is used primarily to refer to the Meccans who did not accept the adoption of a new religion by their kinsmen and persecuted and fought against the growing Muslim community. In modern Arabic,  kafir  is often used to mean simply “non-Muslim,” without any negative connotation.

We strongly believe that people of other faiths should be treated with love and respect, affirming the Islamic principle respect for freedom of religion and conscience. According to global Pew polls, strong majorities of Muslims in nearly every country surveyed support the right of non-Muslims to practice their religion freely, a right that was historically upheld by most Muslim societies.

61. Why are there references in the Qur’an that are highly critical of Christians and Jews? Is that not equivalent to anti-Semitism?

The Qur’an contains passages critical of those who fought against the early Muslims, including some pagans, Christians, Jews, and even hypocrites within the Muslim community. These passages speak to the specific historical circumstances in which they were revealed. They are not condemnations of Jews and Christians in general, but of the behaviors of specific people—including, as noted, some Muslims.

We hold that respect for freedom of religion and conscience is basic to our vision of Islam.

62. Does the Qur’an teach the hatred or subjugation of non-Muslims?

We understand the Qur’an to explicitly forbid hatred towards, subjugation of, or forcible imposition of religion on any person or people when it states “there is no compulsion in religion” (Qur’an, 2:256) and describes religious pluralism as part of God’s plan. The existence of old churches, temples, and synagogues throughout the Muslim world in places like Egypt, Turkey, Palestine, Jordan, Syria, India, and Bosnia and the presence of minority religious populations in those areas demonstrates that this command was historically followed by most Muslim societies.

63. Do Muslims believe in the Bible and Torah?

While the majority of Muslims believe in the four previous holy books or scriptures mentioned in the Qur’an as original revelations to the prophets (the Scrolls as revealed to Abraham; the Torah as revealed to Moses; the Psalms as revealed to David; the Gospel as revealed to Jesus), they do not believe that they have been preserved in the original form or language in which they were first revealed. However, Muslims believe that the Qur’an affirms many of the same teachings of these previous scriptures.

64. What is your proof of the authenticity of the Qur’an?

Muslim historians and scholars describe the history of the Qur’an and the efforts of Muslims since the early days of Islam to preserve the Qur’an in its original form. During the Prophet Muhammad’s life, scores of people memorized, recited, and wrote down the Qur’an. Shortly after the death of the Prophet Muhammad, the Qur’an was compiled and transcribed by experts who carefully verified every verse by matching it against both the written word and memorized verses. The completed transcript was then copied and distributed across the growing Islamic empire. These copies served as the basis for all copies of the Qur’an written or printed since. Today these earliest written versions of the Qur’an are identical to contemporary copies of the Qur’an.

While translations of the Qur’an may vary, all copies of the Qur’an in Arabic contain nearly identical language. This standardization, coupled with the millions of people who continue to memorize the entire Qur’an, ensures the text’s authenticity.

65. Is it possible that Buddha is among the “unknown prophets”?

Although Buddha was not mentioned among the twenty-five prophets named in the Qur’an, some Muslim scholars suggest that, because of the high moral standards he advocated, Buddha may have been among the “unrevealed prophets” who, the Qur’an proclaims, were assigned to every nation. The same may have been true of founders or major figures in other religious traditions.

66. What is the difference between the Nation of Islam and the religion of Islam?

Founded in 1930 by W.D. Fard, and later led by Elijah Muhammad, the Nation of Islam is an African American socio-religious movement that combined elements of traditional Islam and other Abrahamic traditions with Black Nationalist ideas, whereas Islam is a religion that was revealed by God to the Prophet Muhammad in the seventh century. The Nation of Islam was fundamentally concerned with empowering African Americans psychologically, politically, economically, and socially.

When Elijah Muhammad died in 1975, his son W.D. Muhammad disbanded the organization and gradually moved his followers towards normative Islam. The Nation of Islam was revived within a few years by various individuals, with the organization headed by Louis Farrakhan which preserved the original teachings of Elijah Muhammad being the most prominent of these. Today, followers of his organization number in the tens of thousands, far fewer than the number of African-Americans who follow Islam. Despite his illness, Farrakhan is still leader of the organization as well as a well-known public figure with an often controversial style.

In ideology the Nation of Islam differs from the beliefs of the majority of Muslims in a few ways, including its basic creed, which is at odds with normative Islam’s central creed. While there are other differences between the two, the Nation adopted many Islamic traditions, such as women’s dress, holidays, and some Islamic terms. Today the Nation of Islam is in transition with some moving towards normative Islam while others still adhere to the movement’s original teachings.

67. What are the different kinds of prayer that Muslims practice?

Prayer among Muslims can take many forms. Three very common forms are  Salat  (canonical prayer),  Dhikr  (remembrance of God, which usually involves the repetition of God’s names or a litany), and  Du’a  (supplication, or asking God for a need or desire or for forgiveness).

68. How long does each prayer (Salat) take?

Each canonical prayer ( Salat)  lasts five to ten minutes, depending on the prescribed number of cycles of each of the five required daily prayers, and the number and length of Qur’anic verses recited. Other factors may also influence the length of time a Muslim prays, including the number of additional (non-obligatory) prayers one chooses to perform, and the pace at which one recites the Qur’an.

69. In large groups women pray behind men. Why is that?

Men and women in congregational canonical prayers line up in separate rows as a general matter of practice. Although the women’s rows are generally behind the men’s rows, this is not always the case. In the mosque built around the Ka’bah, men and women pray in rows in circular formation around the shrine that may be side by side or may even place women in front of men. In some mosques, women pray in balconies above the prayer hall for men, and in some American mosques women pray in a space alongside that of men.

The reason usually adduced for this practice involves notions of modesty. The Muslim ritual prayer is very physical in nature, involving standing, bowing, and prostrating oneself. During congregational prayers, Muslims are supposed to stand side by side and shoulder to shoulder with those next to them. Many Muslim cultures consider it distracting or immodest to have men and women praying side by side or to have women prostrate themselves in front of men. Additionally, unlike the arrangement in a church where congregants face a sanctuary space with an altar or pulpit at the front, “the sacred space” in the mosque is the area immediately before each congregant. In this scheme, therefore, all congregants regardless of gender and physical positioning within the mosque maintain equal access to sacred space.

70. How do very busy students or professionals (e.g., firefighters) find the time to pray five times a day?

Depending on their schedules, Muslims probably will not need to perform all five prayers while on the job since the prayers are spread throughout the day. In addition, each of the five prayers has a window of time during which each prayer can be performed. This time frame extends from about one hour to as long as four hours depending on the specific prayer and the time of year, since the times shift depending on the season and length of the day.

Throughout most of the year, the prayer time for the noon prayer does not end while students are at school, so they can perform it when they return home. During the time of year when the prayer time ends while students are still in school, they can take a few minutes during recess or lunch to pray. Students can ask their teachers if they can pray in the classroom or library.

In the case of Muslim firefighters, if they are in the midst of fighting a fire and are unable to take a break to pray, they will perform the missed prayer as soon as they are able to, along with the next prayer.

71. How do the stories of the prophets in Islam compare with those in Christianity and Judaism?

That depends on which prophet we are talking about. In many cases, the stories of the prophets in the Qur’an are similar to the stories in the Bible. Some examples include:

• the story of Noah and his ark;
• the story of Abraham and Sarah and the birth of their son Isaac, who is also considered a prophet in the Qur’an;
• the story of Jacob and his twelve sons, including Joseph, who is also considered a prophet in the Qur’an; and
• the most oft-mentioned prophet in the Qur’an, Moses, and the story of his mission in Egypt to rescue his people.

Some of the major differences between the biblical account of some of these prophets and the Qur’an stem from the fact that the Qur’an holds that all prophets were immune from major sins. The stories of the Prophet Jesus are close to the Bible in their descriptions of his virginal birth and miracles but differ sharply in their account of the divinity of Jesus and his crucifixion; the Qur’an states that Jesus was only a man, not divine, and that before the crucifixion Jesus was taken up to heaven and replaced by a person who looked like him.

72. Were there female prophets?

While most Muslim theologians historically consider all the prophets to have been men, some hold the view that there were female prophets, especially in view of the fact that only two dozen of the 124,000* prophets are identified in the Qur’an. Four of the women regarded by these scholars as prophets are Eve, the first female created by God; the mother of Moses, who is not named in the Qur’an; Asiyah, the wife of Pharaoh who in the Qur’an is the one who adopts Moses as her son, as opposed to the daughter of Pharaoh who does so in the Bible; and Mary, the mother of Jesus, because they all received direct divine revelation. In either case, Muslims revere them as among the many righteous and saintly women mentioned in the Qur’an.

*According to one hadith, there were 124,000 prophets; in other hadith, there were 224,000 prophets. Muslims believe every group of people was sent a prophet to convey the message of God.

Qur’an

73. is the qur’an read only in arabic.

Since only 15% of all Muslims are Arabs, the Qur’an has been translated into and is read in many other languages, with multiple English translations. However, because Muslims consider the original Arabic text to be the literal word of God, during ritual prayers, the Qur’an is recited in its original Arabic language (just as some Catholic churches still perform mass in Latin or synagogues perform part of their prayer in Hebrew). In order to fully comprehend the Qur’an for instruction and spiritual enrichment, non-Arab Muslims also read the translation in their native language.

74. What does Islam say about Satan?

Satan (Shaytan in Arabic) is believed to be a third type of creation, in addition to humans and angels, known as a “jinn.” Humans are said to have been made from clay, angels from light, and jinn from fire. While the Qur’an teaches that some jinn are good and submit to God, it states that others, such as Iblis or Shaytan (Satan), try to tempt people to do evil, similar to the belief about Satan in traditional Christian theology.

Science And Nature

75. how does islam view science.

There are numerous verses in the Qur’an that reference scientific phenomena, including discussions of astronomy, geography, biology, and other aspects of nature and the universe. The Qur’an includes, for instance, a detailed description of the different stages that the embryo goes through in the womb, as well as descriptions of the creation of the earth and of the interaction between fresh and salt water.

These repeated Qur’anic references to nature and injunctions to seek knowledge helped create a fertile environment for science during the “Golden Age of Islam” in the Middle Ages, when Muslims were at the forefront of such fields as mathematics, astronomy, physics, chemistry, botany, zoology, and medicine. Unfortunately, the economic and political decline of the Muslim world in later centuries brought about a decline in scientific and technological endeavor until recent decades.

Today, many Muslim Americans and Muslims worldwide work in science-based professions such as medicine, dentistry, and various fields of engineering, and many are leaders in their fields. In the United States, two of the most popular professions of Muslims are medicine and engineering.

76. What is the Islamic view on the theory of evolution?

The claim of the theory of evolution that human beings and other animals share a common ancestor is incompatible with normative Islam. While the existence of a fossil record is not disputed, the conclusions made by proponents of the theory of evolution cannot be conclusively proven. For Muslims, similarity in the genetic code among creatures is a testament to God’s grace and omnipotence, rather than a means by which to render the uniqueness of human creation meaningless.

77. What is Islam’s view of the environment and the importance of protecting it?

There are hundreds of verses throughout the Qur’an that describe the wonders of creation and nature and call upon humankind to reflect on them as signs of God. Humans are described as stewards over this earth (as is the case in Jewish and Christian scripture), entrusted with its oversight. There are also numerous Qur’anic and prophetic injunctions to avoid waste, excess, and harm to other forms of creation. A prophetic saying forbids wasting water, even when washing in a river. Living a balanced, moderate lifestyle is an important Islamic principle advocated by most Muslim scholars which applies to all aspects of life, including care of the earth and all of creation.

Answers to Questions on Sharia

Please visit this  page for a comprehensive list of answers on Sharia.

Sunni And Shi‘i Division

78. what is the main difference between sunnis and shi’ah.

The majority of both Sunnis and Shi‘ah share the core beliefs of Islam—the oneness of God and the prophethood of Muhammad—and adhere to the Five Pillars.

Historically, the difference originated from the question of succession after the death of the Prophet Muhammad and is related to differing views about appropriate leadership for the Muslim community. While both the majority of Sunnis and Shi‘ah assign special status to and revere the descendants and family of the Prophet Muhammad, Shi‘ah believe that succession to the spiritual and political rule of the Muslim community lies only with the family and certain descendants of the Prophet Muhammad. Specifically, Shi‘ah believe that God chose Muhammad’s cousin Ali, who was married to his daughter Fatima, to be the Prophet Muhammad’s successor, and that Muhammad indicated this before his death. In support of their position Shi‘ah reference a sermon by the Prophet Muhammad shortly before his death at a place called Ghadir Khumm, in which he stated “to whomsoever I am  mawla , Ali is also their  mawla .” The point of contention is the meaning of the word  mawla ; the Sunni interpretation of  mawla  here is “friend,” whereas the Shi‘i interpretation is “master,” which includes political leadership. Shi‘ah also view Ali as the first in a line of Imams, or preeminent religious leaders, whom they regard as the spiritual and political successors to Muhammad.

In contrast, Sunnis believe that that the Muslim community was free to choose the most qualified person as ruler and that Muhammad did not appoint any particular person as his political successor, although he lauded his kinsmen, descendants, and companions as the spiritual heirs of his teachings.

This difference in interpretation affected not only political leadership but also the development of Islamic theology, as each group had different methods of exegetical approach to the Qur’an and different criteria for authenticating Hadith. The main differences between them today are their sources of knowledge and religious leadership. In addition to the Qur’an and Hadith, the Shi‘ah rely on the rulings of their Imams, resulting in variations in beliefs and practices.

79. How and when did the division occur between Sunnis and Shi’ah?

The Sunni and Shi‘i schism began as a dispute over political succession and eventually evolved into a theological one as well, not unlike the schism of 1054 between the Eastern and Western Churches.

Shi‘ah maintain that the right of succession for the leadership of the nascent Muslim community after the death of the Prophet Muhammad went to Ali, the cousin and son-in-law of Muhammad, while Sunnis believed that the choice of Abu Bakr, father-in-law and close confidant of Muhammad, and of the subsequent three caliphs or rulers was valid. When Ali was finally chosen as the fourth caliph or ruler, his rule was short-lived, and after his death his rival Mu‘awiyyah quickly asserted his power and established Umayyad rule.

Many practices of the Umayyad dynasty, which had adopted a pattern of rule and succession that was starkly at odds with that of the Prophet Muhammad and the early caliphs, disturbed many Muslims, which led to a number of revolts by various groups. One of these revolts was led by Husayn, Ali’s son and the grandson of the Prophet Muhammad. When Husayn, who is revered by both Shi‘ah and Sunnis alike, was brutally killed along with many of his family members by the Umayyads at Karbala in Iraq, this crystallized the belief among supporters of Ali (Alids) that governance should have remained with the descendants of the Prophet Muhammad. Subsequent attempts to overthrow the Umayyads by another son of Ali and by others such as Abd ‘Allah ibn al-Zubayr, a grandson of the first caliph Abu Bakr, were unsuccessful until the Abbasid revolution in 750. While the Alids had supported the Abbasids, another branch of the Prophet’s family, believing that they would turn over rule to the Alid line, they were soon disappointed when the Abbasids claimed rule for themselves. In response, the Alids fomented a number of small and unsuccessful rebellions. Under increasing repression by the Abbasids, their political movement took on a more theological character.

The term Shi‘at Ali or “the faction of Ali” at some point became merely Shi‘ah, while the term Sunni came to include those who agreed upon the validity of the rule of all of the first four caliphs. While today there are theological differences between these two major Islamic sects, they are in agreement on the cardinal points of faith and practice.

80. Why is there so much conflict between Sunnis and Shi’ah today? Does the conflict impact Muslim Americans?

Much of the conflict between Sunnis and Shi‘ah is more political than religious. For instance, in Iraq before the Second Gulf War, Sunnis dominated the government. After the war, rule was shifted to Shi‘ah, and this has produced tensions that have often been exploited by extremists on both sides.

In three Arab Spring countries (Syria, Yemen, and Bahrain), the sectarian divide has also been among the many factors playing a role in the conflicts, but the conflicts began for the same political and social reasons that they erupted in other Arab Spring nations. In Syria, the current ruler Bashar Assad and his father Hafez Assad belong to a minority Shi’i sect that has ruled for decades over a majority Sunni population. Assad’s allies are Shi‘ah—Iran and Hizbollah—who want to keep the status quo, while Saudi Arabia and Turkey—Sunnis—have supported the opposition. So while the two sides appear to be divided along sectarian lines, the conflict there is more a fight between an oppressive dictator and his political opponents than a specifically religious conflict.

In Yemen, the Shi‘i-Sunni divide has also played a role, with Saudi Arabia and Iran also supporting opposing sides in the ongoing war there. In Bahrain, the Shi‘i minority has protested the Sunni government, often suffering repression as a result.

Shi‘i-Sunni conflict in Pakistan has its roots in the ruling party’s political exploitation of sectarianism to win the favor of Sunni religious authorities at the expense of the Shi‘i minority who continue to suffer from persecution.

While these conflicts are of concern to Muslim Americans who have family in the countries involved, the sectarian conflict has rarely impacted the larger Muslim American community, in part because Sunni and Shi‘i leaders in this country have made concerted efforts to prevent discord and demonstrate unity.

81. What are the origins of the Taliban?

The backdrop for the rise of the Taliban is multifaceted, and includes decades of war with the Soviet Union, Afghan governments, and the United States, as well as interventions by other regional and global powers. The Taliban arose in the 1990’s following the withdrawal of Soviet forces from Afghanistan in 1989. Their withdrawal came after a decade of war following the Soviet invasion of Afghanistan in 1979 in support of the Afghan communist government. The anti-communist Muslim resistance groups who first opposed the communist government, and then the Soviets who were propping it up, became known during the Afghan War as  mujahideen,  a derivative of the term  jihad,  which means a struggle against oppression or injustice. Following the Soviet withdrawal, the various factions of the  mujahidden  began to fight amongst themselves.

One of the groups to emerge during the Afghan Civil War was the Taliban, most of whom are members of the Pathan ethnic group, who reside in Afghanistan, Pakistan, and elsewhere. The  Taliban , which means “students” in Pashto, derives its name from the fact that many of its members had been students in conservative religious schools and refugee camps in Afghanistan and Pakistan. After coming to power in Afghanistan as a militia in the mid-90s, they were able to take control of much of the country from 1996 to 2001. Following the September 11 th , 2001 attacks, the United States and its allies invaded Afghanistan in October of 2001 and ousted the Taliban. Almost twenty years later, following the withdrawal of the last American troops in August of 2021, the Taliban ousted the American-backed Afghan government and once again took control of the country.

82. How does the Taliban’s understanding of Sharia differ from that of most other Muslims?

As is evident from actions of the Taliban, particularly when they governed Afghanistan between 1996 and 2001, their interpretation of Sharia is far more rigid and narrow than that of most Muslims. Their understanding of Sharia has been informed by external and internal influences that have come into play during decades of war, including an inherited culture that is extremely patriarchal. This cultural context impacts their interpretation of Sharia in many areas, in particular their views on women’s roles and rights. They have been widely criticized by other Muslims for their treatment of women, specifically for their ban on women’s education and work, as well as their strict dress requirements for both genders and their harsh punishments for violations of their laws.

They have also interpreted Sharia to prohibit a wide variety of activities, including sports for women, kite flying, beard trimming, recreation, entertainment, and other matters where they have a much more rigid and extreme interpretation than most Muslims. Additionally, some members of the Taliban have engaged in actions viewed by the great majority of Muslims as prohibited by Islamic teachings, such as committing acts of violence against civilians.

In contrast, most observant Muslims understand the Sharia as a moral guide in their daily lives, which helps them to be better human beings in their interactions with others, including as neighbors, spouses, parents, and children. They view Sharia as informing personal actions such as praying, fasting, and marriage, but not the draconian system enforced by the Taliban. Additionally, there is great diversity of interpretation and practice among Muslims globally and there is not one unified understanding or practice of Sharia or of Islam. For example, while some Muslim women wear the hijab or headscarf, others chose not to; it is a personal religious choice, not a government mandate for most Muslim women. Lastly, only a few Muslim-majority countries have a strict understanding and application of punishments, which the Taliban has centered in their government. In contrast, most Muslims emphasize the qualities of compassion and justice.

83. How does the Taliban’s treatment of women differ from that of most other Muslims?

During the period when the Taliban governed Afghanistan in the 1990s, they imposed extreme and harsh restrictions on women that contrast with the way that Muslim women are treated in most Muslim-majority countries. These included the mandatory wearing of burqas, which cover women entirely including their face and hands, and limiting their access to health care, education, and holding jobs, including in government positions. They also enforced harsh punishments against women, including whipping, stoning, and other punishments for not adhering to their strict code of behavior. In contrast, in most Muslim-majority countries women dress in a variety of ways, and there is no mandated religious dress. Girls are increasingly accessing both primary and secondary education, and women are gaining ground in percentages of college graduates. Even in conservative countries like Saudi Arabia and Iran, female education is encouraged and widespread. Women are also entering the workforce in growing numbers in professional fields, such as medicine, engineering, and law. Women are also participating in governance in many Muslim-majority countries, and Muslim women have been elected to serve as heads of state in a dozen nations. While many Muslim-majority countries have some version of Sharia, it is generally applied to family issues and, with the exception of a few countries like Saudia Arabia, does not include either the harsh interpretations or applications of corporal punishments. The Taliban’s treatment of women is harsh, extreme, and at odds with the normative treatment of Muslim women. While they have made statements about their commitment to female education and other women’s rights since they took power in August of 2021, Afghan women are wary of such claims, which is why so many Afghan women are fleeing the country.

84. What can people do to support Afghan women?

It is critical to center the voices of Afghan women and Muslim women in general and to avoid “savior complex,” which has long characterized narratives about Muslim women. These narratives can be harmful to women’s agency and contribute to Islamophobia. Additionally, it is important for non-Muslims to differentiate between the extremist practices of the Taliban and the normative practices of most Muslims, similar to how one would view the actions of the KKK in relation to those of mainstream Christian groups. Lastly, aid to refugees and countries is helpful, but when accompanied by a commitment to diplomacy and enabling citizens of nations to progress.

Terrorism/Warfare

85. how do muslims view terrorism.

The vast majority of Muslims unequivocally condemn terrorism. Terrorism, defined as the use of violence and threats to intimidate, coerce, or exact retribution, especially for political purposes, flagrantly violates at least three interrelated Islamic principles: respect for life, right to due process, and individual responsibility. The principle of respect for life prohibits the targeting of innocent civilians even during a state of war.

86. Is there anything in Islam that leads to suicide bombings or terrorism?

Suicide bombings violate the prohibition against suicide, and terrorism violates the prohibition against murder, one of the gravest sins prohibited by the Qur’an.

87. How do extremists justify their actions using the Qur’an?

While one cannot speak for their motivations or methodology, Muslim terrorists use the Qur’an the same way that Christian extremists such as the Ku Klux Klan and Aryan Nations or Jewish extremists such as Meir Kahane and Baruch Goldstein in Israel use the Bible: by taking phrases out of context and developing interpretations that serve their agenda.

They also ignore principles of the interpretation of texts followed by legitimate scholars of religion, above all the principle that a text must be understood with reference to the time, place, and situation in which it was given. The Qur’an, like other seminal religious texts, has a dual nature: one that is specific (particular or transitional) to the occasion, time, and place, and another that is universal and permanent, dealing with principles that apply for all times and places. The specific cannot be made to apply universally, while the universal always informs the specific. Ignoring this principle leads to arbitrary interpretations tailored to fit political agendas.

Most of the terrorism committed by people claiming Islam as their motivation is justified by a methodology that bypasses the bulk of classical scholarship. Various legal issues that pertained to the majority of the Muslim community were often left to the discretion and judgement of qualified scholars. ISIS and other similar groups, however, discount the role filled by traditional scholars. They promote themselves as “scholars” and then produce rulings far removed from what Muslims traditionally would find normative, acceptable, or humane.

88. In Islam, is it ever justifiable to kill innocent civilians?

We believe that Islamic teachings clearly prohibit killing innocent civilians. While there are obviously extremist Muslims who disagree with this stance, the position of the Muslim majority is clear, as demonstrated by repeated condemnations by Muslim scholars and leaders across the world.

89. Do Muslims, particularly those in America, support al-Qaeda? Did Muslims support bin Laden when he was alive?

According to a Pew survey taken in Middle Eastern countries and Indonesia (the world’s most populous Muslim-majority country) in 2011, only 15% of Muslims expressed favorable views of al- Qaeda, and only 16% had any confidence in bin Laden “to do the right thing in world affairs.” Among U.S. Muslims, terrorism has even less support; in the same year, 86% of Muslim Americans said that suicide bombing and other violence against civilians in defense of Islam are never (81%) or only rarely (5%) justified.

90. Why don’t Muslims condemn terrorism?

This question rests on a misconception, as Muslims have consistently and repeatedly denounced terrorism since September 11, 2001. For a large sampling of such condemnations, see this  list . Another sampling is on our  website.

Unfortunately, these statements are rarely noted in the mass media in the US, leading many people to think erroneously that Muslims have not denounced terrorism.

This question, however, could also be answered with another question: why should Muslims be expected to repeatedly condemn terrorism? Are Christians or Jews expected to denounce violence or every irresponsible or destructive statement or action made in the name of their religions? The question seems to assume that Muslims support or condone every act committed in the name of Islam unless they specifically state otherwise. This assumption is clearly unjust and unreasonable.

91. Why are there so many Muslim terrorists?

Out of a total world population of around 1.8 billion Muslims, terrorists make up a tiny minority. A CNN article estimates the total number of members of Muslim terrorist groups as around .00625% of the world’s total Muslim population. Even if one assumes that there is a total number of Muslim terrorists several times that figure to account for “lone wolf” extremists and currently unknown groups, one still finds only a very tiny percentage of Muslims involved in terrorism or extremist violence.

What is true is that Muslim terrorists are very much in the public eye, especially in the U.S. and Europe, to the extent that some people erroneously believe that extremist violence is unique to Muslims. There are several reasons for this:

• Many actions of Muslim (and other) terrorists are deliberately designed to draw attention. The perpetrators of the 9/11 attacks knew and intended that images of these atrocities would dominate news around the world. Indeed, terrorism, which on the scale practiced today is something new in history, is intended precisely to draw public attention to the terrorists and their grievances.
• Closely related to the foregoing fact is the reality that terrorist violence can and does strike Western countries and hence poses a real danger to their citizens; it is, therefore, inevitably a matter of legitimate concern to Western publics (although the chance of one’s being killed in a terrorist attack is about the same as being crushed by falling furniture).

There appears to be a clear media bias which highlights terrorism committed by Muslims over that from other groups—even when terrorism from other sources poses a clear danger to people in the U.S. A database compiled by  the Investigative Fund at The Nation Institute  examines a nine-year period, from 2008 through 2016 and finds that far-right plots and attacks outnumber Islamist incidents by almost 2 to 1. Yet, according to a 2017  University of Alabama study  of news coverage of all terrorist attacks in the United States between 2006 and 2015, attacks by Muslim perpetrators received, on average, 357% more coverage than other attacks. The study states: “The disparities in news coverage of attacks based on the perpetrator’s religion may explain why members of the public tend to fear the ‘Muslim terrorist’ while ignoring other threats.”

In other words, while Muslim terrorists make up a tiny percentage of the world’s total Muslim population, they loom very large in the public mind—for reasons both legitimate and not.

92. What is the role of Muslim Americans in combating terrorism?

There is no reason to assign a special role to Muslim Americans, who are overwhelmingly opposed to terrorism. Muslim Americans do, however, have a responsibility to educate Americans of other faiths about Islam, increase Islamic literacy in the Muslim American community, and clarify that terrorism is prohibited in Islamic teachings.

93. What does the Qur’an say about war?

Like other sacred scriptures, including the Bible, there are a number of verses about warfare in the Qur’an; they address the struggle of the early Muslims against the Meccans who fought and persecuted them first in Mecca and then after they established a state in Medina, where Muslims fought back for the first time. However, they make up a small percentage of the 6,000 verses of the Qur’an. In addition, it is important to keep in mind the following:

• A reading of the “warlike” verses  in their context in the Qur’an  invariably shows that they refer to situations in which the Muslim community was under attack, either through direct military aggression or forcible denial of legitimate rights of freedom of religion and expression; they refer to, and permit, only strictly defensive warfare. Aggression is clearly prohibited (Qur’an, 2:190).
• The earliest verse related to fighting (22:39) states that “permission [to fight back] is given to those who have been wronged,” clearly indicating that such permission is an exceptional allowance responding to a specific situation, and that peaceful conduct is assumed to be the norm for Muslims.
• There are strict rules of warfare outlined by the Prophet Muhammad and his successors that prohibit targeting civilians, specifically women and children, or even harming infrastructure or crops used by civilians.

94. When do Muslims consider war to be justified?

While there are differing views among Muslims on their interpretation of Qur’anic verses about war, as about other subjects, the majority of Muslim scholars today interpret the Qur’an to allow war only for self-defense, as delineated in the following verse: “Fight in the cause of God against those who fight you, but do not transgress limits by aggressing; surely God does not love transgressors” (Qur’an, 2:190).

The other justification for war in the Qur’an is to protect others from harm, but this is permissible only if the harm prevented is greater than the harm caused by the acts of war. This is the same as the principle of proportionality in the Christian doctrine of just war, which bears other similarities to the concept of war in the Qur’an.

According to the following Qur’anic verses, protecting others from harm includes defending people of other faiths: “To those against whom war is made, permission is given to fight, because they are oppressed. Verily, God is capable of aiding them. They are those who have been expelled from their homes in defiance of what is just, for no other reason than that they say, ‘Our Lord is God.’ Had God not restrained one set of people by means of another,  monasteries, churches, synagogues, temples and mosques wherein God’s name is oft-mentioned would have been destroyed.  God will certainly aid those who aid His cause” (Qur’an, 22:39-40).

95. What is Jihad?

The Arabic term jihad literally means striving or exertion of effort and encompasses both the internal struggle against harmful impulses and desires and the external struggle against injustice and oppression. Thus, the word can refer to military action against an aggressor, but this is by no means the only meaning of the term. Traditionally, Muslim sources distinguish between the “greater” and the “lesser” jihad. The “greater jihad” is described by Muslim scholars as an internal struggle to avoid negative actions and cultivate good character. The “lesser jihad” is the external striving for justice, in self-defense or against oppression. One can do this in one’s heart, with one’s tongue or pen, and, if these are ineffective, by forcibly trying to change an oppressive situation, similarly, for example, to the Allies in World War II who went to war against the aggression of Hitler. It should be noted, however, that violent revolution was often seen by classical scholars as the absolute last resort. The social chaos and mayhem that often ensue from overthrowing an oppressive leader were commonly viewed as much worse than the reign of an oppressor.

96. What does the Qur’an say about peace?

The Qur’an describes the desirability of peace and the means of attaining it in various passages, including the verse, “If they incline toward peace, then seek you peace also,” which clearly demonstrates that peace is a desired state to strive for. Another verse describes the blessings of peace: “‘Peace,’ a word from a Merciful Lord” (Qur’an, 36: 58). Furthermore, Salaam alaikum— “peace be upon you”—is the universal Islamic greeting; and as-Salaam is one of the 99 names of God, meaning “The Giver of Peace.” One of the best-known prophetic supplications is: “O God, You are peace, peace comes from You. Blessed are You O Possessor of Glory and Honor.” Furthermore, one of the various names for heaven is Dar al-Salam, “Abode of Peace.”

97. Are there any Muslim peacemakers?

Muslim peacemakers are working throughout the world, building bridges between people of different faiths. We believe that the work we are doing at ING to increase religious and cultural literacy and promote engagement and understanding among Americans of diverse backgrounds is the best antidote for conflict.

Contemporary Muslim advocates of nonviolence include Sari Nusseibeh in Palestine, Maulana Wahiduddin Khan in India, Muhammad Yunus in Bangladesh, and women leaders such as Rebiya Kadeer in the Uighur region of China and Iltezam Morrar in Palestine, who led a successful nonviolent effort to keep Israel from building its “separation wall” through the middle of a Palestinian village.

In recent history, examples of Muslim peacemakers include Abdul Ghaffar Khan, a close associate of Gandhi in India, who called nonviolence “the weapon of the Prophet” and organized the world’s first nonviolent army, the Khudai Khidmatgar or “Servants of God”; and, in Iran, the late Grand Ayatollah Muhammad ibn Mahdi al-Shirazi, a major leader among Shi’a Muslims, who upheld the tradition of Muslim nonviolence.

98. Why is there so much conflict between Arabs/Muslims and Jews?

Which Arabs and Muslims and which Jews are you referring to? Throughout the world where Arabs, Muslims and Jews are living as minorities in Christian-populated countries, they tend to be allies with shared interests and concerns, such as the promotion of religious literacy and the fight against anti-Semitism and Islamophobia. Muslim Americans and Jewish Americans are also often allied on domestic issues of social justice.

Where Jews live today as minorities in Muslim majority countries, such as Iran, the views are mixed. Some say they live in harmony with their Muslim compatriots, and others say that Jews are discriminated against.

Historically, Jews and Muslims generally lived in harmony in many Muslim-populated countries, such as Morocco, Iraq, and Egypt (and, at least until the mass migration of Jews to Palestine in the early 1900s, in Palestine itself). Jews refer to Muslim rule in Spain in their history books as a period of renaissance for Jewish life. During the Spanish Inquisition, when both Muslims and Jews in Spain were forced to convert or leave, many Jews fled to Muslim countries where they lived for centuries in security and prosperity. These Muslim countries, with rare and short-lived exceptions, never propagated the anti-Jewish sentiment that resulted in pogroms and other forms of persecution that occurred in Europe.

If the question is about the conflict between Palestinians and Israelis, then this is a recent conflict which began with the twentieth-century mass settlement of Jews in Palestine, and the subsequent creation of the state of Israel. In the eyes of most Muslims, this is less about religion than about the displacement and dispossession of many Palestinians—both Muslim and Christian—as the state of Israel was formed, which is why Christian Palestinians such as Edward Said and Hanan Ashrawi have been outspoken about this issue.

Today, the evils of anti-Semitism and Islamophobia have brought Jewish and Muslim communities in America together in a mutual effort to denounce bigotry and prejudice against religious minorities, as exemplified by the fundraising efforts of Muslim Americans following the attack on a Pittsburgh synagogue. In this way, Jews and Muslims are increasingly uniting in response to a common threat that targets both communities.

99. If Islam is considered to be a religion of peace, then why is there so much conflict in countries where Muslims live?

This question makes two assumptions: first, that there is more conflict among Muslims than among followers of other religions, and, second, that conflicts involving Muslims result primarily from their religion.

The first assumption is a false perception. Of the fifty Muslim-majority countries, the vast majority are at peace. Furthermore, many countries with non-Muslim majorities are involved in conflict. The United States, for instance, a Christian-majority country, is the world’s largest arms exporter and is involved currently in several armed conflicts and was previously involved in a number of conflicts, most famous among them the Vietnam War. The two largest world wars in history were fought mostly between Christian-majority countries (i.e., World Wars I and II).

The second assumption is likewise misleading. While religion is sometimes invoked by parties to support a war, religion is at most one factor among many in producing conflict, and usually not the most important one. Economic and political issues are generally the underlying causes behind most conflicts, including those involving Muslims.

Additionally, in many of these conflicts Muslims are the victims rather than the perpetrators of violence and conflict. Some current examples include: Myanmar, where close to a million Rohingya Muslims have been persecuted and driven from their homes by the Burmese army and militants in what has been called a genocide; in China, where one million Uighur Muslims have been detained in concentration camps; in Kashmir where a brutal crack-down has resulted in the oppression of all its Muslim residents following decades of repression; and ongoing conflicts over land and rights in Palestine. This has also been the case in previous conflicts in Iraq, Chechnya, Afghanistan, and Bosnia, where others instigated conflict to the great detriment, loss of lives, destruction, and suffering of the Muslims living in those countries.

100. Are men and women equal in Islam?

Normative Islamic teachings view women and men as equal on the grounds that all human beings are equal before God because they share the same God-given nature or  fitra , dignity, and innate humanity. Both are servants of God, worthy of respect, endowed with a soul and intellect. The Prophet Muhammad taught his followers to treat their sons and daughters the same, and, if anything, to show extra kindness and love to daughters. Qur’anic teachings emphasize that men and women share similar religious obligations such as prayer, fasting, and giving charity, and are equally accountable before and deserving of recompense from God. They are both called upon to seek knowledge, develop their potential, and work together to create a just and righteous society. On an individual level, they enjoy the same rights, including the right to choose their spouse and to own and keep their property and income. While through much of history and still today Muslim women have been viewed and treated as lesser beings in various cultures and societies, this is due to patriarchal interpretations and cultural influences rather than specific scriptural teachings.

101. What does the Qur’an say about women’s rights?

What the Qur’an is understood to say about women’s rights depends on who is doing the interpreting and their location and circumstances.

102. Are there any verses in the Qur’an or prophetic sayings that speak to the issue of women’s rights?

Yes, there are many verses and sayings that speak about women’s rights. They include the following:

Equal responsibilities and reward:  “For the men who acquiesce to the will of God, and the women who acquiesce, the men who believe and the women who believe, the men who are devout and the women who are devout, the men who are truthful and the women who are truthful, the men who are constant and the women who are constant, the men who are humble and the women who are humble, the men who give charity and the women who give charity, the men who fast and the women who fast, the men who are chaste and the women who are chaste, and the men and women who remember God a lot, God has arranged forgiveness for them, and a magnificent reward.” (Qur’an, 33:35)

“And their Lord answered them, ‘I am never unmindful of the work of a worker among you, male or female. You are from each other.’” (Qur’an, 3:195)

“Whoever does right, male or female, and is a believer, We will revivify with a good life; and We will pay them their due according to the best of what they have done.” (Qur’an, 16:97)

Right to earn money:  “. . . to men is allotted what they earn and to women what they earn.” (Qur’an, 4:32)

Right to inherit:  “For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much—an obligatory share.” (Qur’an, 4:7)

Rights of a daughter:  “Whosoever has a daughter and does . . . not insult her, and does not favor his son over her, God will make him enter into paradise.” (Hadith/prophetic saying)

“Whoever has three daughters and treats them kindly, they will be a protection for him against the Fire.” (Hadith/ prophetic saying)

“Parents cannot force daughters into a marriage.” (Hadith/prophetic saying)

Rights of a wife:  “The best of you is the best to his family, and I am the best among you to my family.” (Hadith/prophetic saying)

103. How are women treated in Muslim countries?

There are over fifty Muslim-majority countries in the world. They differ widely on women’s rights, depending on a variety of factors, including political development, social and economic circumstances, and cultural views and practices; even within a single country, there may be considerable differences based on their location (urban or rural), education, and family background and circumstances. Religion may or may not play a significant role in the rights women have, and there are great differences concerning the religious interpretation of women’s rights in different communities and cultures.

So, while some Muslim women are mistreated due to the factors mentioned above, in many Muslim-majority countries women are involved at the highest levels of education, employment, and politics, with growing numbers of physicians, engineers, lawyers, and other educated professionals. Muslim women have even served as heads of state in a number of countries, including Bangladesh, Indonesia, Turkey, Kosovo, Mauritius, and Pakistan. Many Muslim women also elect to nurture their children and families with dignity, which remains a respected choice in these countries. However, in some countries and societies Muslim women’s freedoms are seriously inhibited by oppressive patriarchal attitudes and practices as well as by the same economic, political, cultural, or other challenges which impact women across the world.

104. Do Muslim women have to stay at home or can they work?

This depends on the family’s culture and circumstances; it is not necessarily based on religion. According to the scholars we rely on, nothing in the Qur’an or Hadith (prophetic sayings) prohibits women from working, and Muslims often cite the example of the Prophet Muhammad’s first wife Khadijah, who was a successful businesswoman. According to the 2008 Gallup World Poll, majorities of Muslim respondents surveyed believe that women should have the right to hold any job for which they are qualified outside the home. Increasing numbers of Muslim women throughout the world are employed in diverse professions, including those that are male dominated, such as medicine and engineering. However, many women of young children, like women everywhere, choose to be full-time mothers, which remains a respected choice in these countries.

105. How does Islam view domestic violence?

Domestic violence and spousal abuse violate Islamic principles of security, safety, and respect for human dignity; if severe enough, they may even violate the principle of respect for life. According to classical Islamic law, spousal abuse, even if non-physical, is grounds for a Muslim woman to initiate divorce. The extant biographies of Muhammad record him as never having hit a woman or even a child and as condemning those who did.

106. Are there any examples of Muslim women rulers or leaders?

In recent decades women have served as heads of state in several Muslim-majority nations, including some with the largest populations:

• Sheikh Hasina, prime minister of Bangladesh, 1996-2001 and 2009-present
• Khaleda Zia, prime minister of Bangladesh, 1991-1996 and 2001-2006
• Benazir Bhutto, prime minister of Pakistan, 1998-1990 and 1993-1996
• Tansu Çiller, prime minister of Turkey, 1993-1996
• Megawati Sukarnoputri, president of Indonesia, 2001-2004
• Mame Madior Boye, prime minister of Senegal, 2001-2002
• Roza Otunbayeva, president of Kyrgyzstan, 2010-2011
• Cissé Mariam Kaïdama Sidibé, prime minister of Mali, 2011-2012
• Atifete Jahjaga, president of Kosovo, 2011-2016
• Aminata Touré, prime minister of Senegal, 2013-2014
• Ameenah Gurib-Fakim, president of Mauritius, 2015-2018
• Halimah Yacob, president of Singapore, 2017-present

Muslim women have also exercised leadership in many other areas:

• Linda Sarsour, activist and co-founder of the Women’s March
• Ilhan Omar and Rashida Tlaib, the first Muslim American congresswomen
• Tawakul Karman, a leader of the Arab Spring in Yemen, recipient of the Nobel Peace Prize in 2011
• Malala Yousafzai of Pakistan, famous for her defense of women’s right to education, recipient of the Nobel Peace Prize in 2014
• Ingrid Mattson, who served two terms as the president of the largest American Muslim membership organization in the country, the Islamic Society of North America (ISNA)
• Maha Elgenaidi, founder and CEO of Islamic Networks Group (ING)
• Azizah al-Hibri, founder and president of KARAMAH: Muslim Women Lawyers for Human Rights
• Tayyibah Taylor, late founder, publisher, and editor-in-chief of  Azizah  magazine

While most rulers in Muslim history have been male, as in most societies, there have been a few female Muslim rulers in past centuries and in modern times. They include Al-Audr al-Kareema of Yemen, Shajarat Ad-Durr of Egypt, and several female rulers in India.

Muslims who support women’s authority and leadership often appeal to the Qur’an’s depiction of the Queen of Sheba as a righteous, just, and powerful ruler, citing her example as evidence of women’s right to rule.

107. Why are/were there so few female Muslim scholars?

According to historians, there have been thousands of female Muslim scholars throughout Islamic history, many of whom were teachers of renowned male scholars. Some notable examples include:

• Rabi’ah Bint Mu’awwad, a great scholar of  fiqh  (jurisprudence), who taught scholars of Medina
• A’isha bint Sa’d bint ibn Abi Waqqas, whose pupils included Imam Malik
• Sayyida Nafisa, the granddaughter of Hasan, whose pupils included Imam Shafi’i
• A’isha bint Abu Bakr, wife of the Prophet and narrator of over 2,000 Hadith (prophetic sayings)

There are also many female Muslim scholars of Islam as well as renowned academics in related fields at leading universities today, including these examples:

• Zainab Alwani, professor of Islamic studies at Howard University, Vice President of the Fiqh Council of North America
• Intisar Rabb, professor of law at Harvard Law School and a director of its Islamic Legal Studies Program
• Hafez Barazangi, research fellow at the Feminist, Gender, and Sexuality Studies Program at Cornell University
• Laleh Bakhtiar, noted author and translator, famous for her translation of the Qur’an into English
• Aminah McCloud, professor of religious studies and director of the Islamic World Studies Program at DePaul University
• Ingrid Mattson, professor of Islamic studies and holder of the London and Windsor Community Chair in Islamic Studies at Huron University College at the University of Western Ontario in London, Ontario
• Zareena Grewal, professor of American studies and religious studies at Yale University
• Kecia Ali, professor of religious studies at Boston University
• Asifa Quraishi, professor of law at the University of Wisconsin Law School, who in 2010 was part of a public delegation accompanying Hillary Clinton to the United Nations Commission on the Status of Women
• Amina Wadud, author of the books  Qur’an and Woman  and  Inside the Gender Jihad  and co-founder of the organization Sisters in Islam
• Asma Barlas, professor of politics at Ithaca College and author of  Believing Women in Islam: Unreading Patriarchal Interpretations of the Qur’an
• Sylvia Chan-Malik, professor and scholar of American Studies, Critical Race and Ethnic Studies, and Women’s and Gender Studies and author of  Being Muslim: A Cultural History of Women of Color and American Islam

108. Are there any Islamic teachings which limit a girl’s right to education?

On the contrary, there are many Hadith (prophetic sayings) encouraging the seeking of knowledge that have led numerous Muslim women in history to become scholars, writers, and teachers of both men and women, as noted in the previous question. These include sayings such as “Seeking knowledge is obligatory for every Muslim.” In fact, the first word revealed in the Qur’an was “read,” an injunction directed at both men and women.

We affirm as a fundamental Islamic principle that to seek education and knowledge is not only a right but an obligation that is incumbent on both men and women, and we find nothing in Islamic texts or teachings, that limits a girl’s right to seek education and knowledge. Those who limit women’s rights to education are doing so based on patriarchal culture.

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363 Islamic Topics for Discussion & Presentation

There are almost two billion Muslims worldwide, as Islam is the world’s second most widespread religion after Christianity. Scientists date its emergence back to the 7th century. It all started in Mecca during the life years of Muhammad. Muslims believe he was the last prophet from God who came to reveal Islam to humanity.

This selection of Islamic topics for assignment features the best debatable issues and trending problems related to Islam. You will find something exciting to discuss in class or write in your paper.

• ❗ Top 15 Islamic Topics for Assignment
• 🔑 Islam: The Key Issues
• 🕌 Islamic Topics: History of Islam
• ➡️ Islamic Topics: Branches of Islam
• 🖐️ Interesting Islamic Topics
• ⚡ Controversial Islamic Topics

📌 References

❗ top 15 islamic topics for discussion.

• What is Islam for you?
• Which Muslim philosopher do you consider the most influential?
• Can we consider Islamic studies a social science?
• Why is the prophet Muhammad the central figure in Islam?
• Explore the concept of marriage in Islam.
• How is a Mosque different from a Christian church?
• What is the symbolism of pilgrimage in Islam?
• How did Islam spread around the world?
• Which role does calligraphy play in Islam?
• Is there any difference between a first and second wife?
• Is Islam a law or a religion?
• Compare and contrast Sunnis and Shiites.
• How do the five pillars of Islam benefit the Islamic community?
• Why are non-Muslim people afraid of Islam, and are they wrong?
• Are there any touching points between Judaism and Islam?

🔑 Islam: The Key Issues to Cover in a Paper

Foundations and history.

The fundamental idea of Islam is that the believer surrenders to the will of Allah. People learned about this will from the sacred scriptures of the Koran (or Quran). The book retells Allah’s revelations to Muhammad, his prophet and messenger.

After the death of Muhammad in 632 AD, it took a century to create a new Arab Muslim empire. Religion spread by military invasion, but many people accepted it peacefully. The empire era (8th to 13th centuries AD) is now called the Islamic Golden Age. It was marked with high interest in education and research. Philosophy and humanities prospered. Besides, we can read Aristotle’s works today thanks to Arabic translators.

Islamic Symbols

As Islam is a multinational religion, no single symbol could be universally accepted. The crescent moon and star (the most widespread symbol of Islam) pre-dates Muhammad. Initially, it used to be the symbol of the Ottoman Empire. A red crescent shows that Muslims are respected in the given place. Green is believed to be Muhammad’s favorite color. That’s why it is often associated with Islam and appears on most flags of Muslim countries.

Key Concepts

• Sharia Law is the legal system of Islamic communities. This code of conduct is based on faith and Koran. In particular, it requires modest dressing for men and women, gives marriage guidelines, and instructs about social order.
• Muslim prayer is read in the ample open space of a mosque. A mihrab (decoration or niche) indicates the direction to Mecca, i.e., the approach one should face while praying. Muslims should pray five times a day.
• Ramadan is a holy month of introspection, praying, and fasting. During this month, Muhammad is believed to receive the first revelations of the Koran. Muslims do not eat or drink from dawn to sunset, avoid bad behavior, and suppress impure thoughts.

🕌 Islamic Essay Topics: History of Islam

• Islam as the Main Abrahamic Monotheistic Religion.
• The Importance of the Quran in Islamic Religion.
• Al-Gama’a Al-Islamiyya’s Insurgency in Egypt.
• The Islamic Following in the World.
• The Basis of Islamic Teachings.
• The Role of Prophets in Islam.
• Dubai Islamic Bank’s Human Resource Strategy.
• The Role of Revealed Scriptures in Islam.
• The Role of Natural Signs in Islam.
• Islamic Teachings and Practices other than Quran.
• The Representation of Allah in the Quran.
• Adam, Abraham, Moses, and Jesus as the Prophets of the Primordial Faith.
• Judaism and Christianity as Spiritual Predecessor Faiths in Islam.
• The Concept of Final Judgment on Islam.
• Five Pillars of Islamic Religion.
• The Importance of Islamic Law Sharia.
• What Does Sharia Say about the Role of Women?
• Sharia about the Banking and Finance.
• What Does Sharia Say about the Environment?
• Balance of Wisdom in Museum of Islamic Civilization.
• Three Holiest Sites in Islam.
• The Significance of Masjid al-Haram as the Holy Place.
• The Significance of Al-Masjid an-Nabawi as the Holy Place.
• The Significance of Al-Aqsa Mosque as the Holy Place.
• The History of Islamic Religion.
• The Role of Muhammad ibn Abdullah in Islam.
• The Role of Muhammad ibn Abdullah in the Spread of Islam.
• The Role of Muhammad as the Main Islamic Prophet.
• The Spread of Islam in Various States and Caliphates.
• Islamic Missionary Activities after the 7th century.
• The Islamic Conquests and Its Results.
• The Essence of Sunni Islam as an Islamic Denomination.
• The Essence of Shia Islam as an Islamic Denomination.
• The Difference between God in Islam and Christianity.
• The Demography of Islamic Religion.
• The etymology of the Name of Islamic.
• The Six Main Articles of Islam.
• God as the Part of the Islamic Creed.
• Angels as the Part of the Islamic Creed.
• The Importance of Books as Islamic Creed.
• The Role of Prophets in the Islamic Creed.
• The Day of Resurrection as the Articles of Islam.
• The Central Concept of Oneness of God in Islam.
• The Concept of God in Islam.
• The Names of God in Islam and their Origins.
• The Purpose of Human Existence in Islam.
• The Practice of Taqwa in Islamic Faith.
• The Difference between Allāh and ʾilāh.
• The Functions of Angels in Islam.
• The Images of Angels in Islam.
• The Origin of the Quran Verses.
• The Main Components of the Quran.
• The Period of Islamic Golden Age.
• The Influence of Quran on Arabic Literature.
• The Influence of the Quran on the Arabic Language.
• Hadith as the Record of Muhammad’s Words and Actions.
• Methodologies to Classify the Authenticity of Hadiths.
• The Reports of Sunni Islam in the Kutub al-Sittah.
• The Four Books as the Source of Hadiths.
• Quran as the Primary Book of Islam.
• The Day of Resurrection in Islamic Faith.
• The Concepts of Paradise (Jannah) and Hell (Jahannam) in Islam.
• The Five Obligatory Actions of Worship.
• The Rules of Fasting during Ramadan.
• The Place and Importance of Prayers in Islam.
• Charity as an Essential Part of Islamic Religion.
• Obligatory Pilgrimage as the Vital Ritual of Muslims Life.
• The History of Muhammad in the Creation of Islam.
• The Classical Era of Islamic Faith.
• The Impact of Pre-Modern Era in Islam.
• The Contribution of Modern Era of Islamic Religion.
• The Features of the Contemporary Era of Islam.
• Differences between Islam and Christianity.

➡️ Islam Essay Topics: Branches of Islam

• The Schools of Islamic Jurisprudence.
• The Schools of Islamic Theology.
• The Islamic Sections of Denomination.
• The Tariqa or Orders within Sufism.
• The Tariqa or Orders within Sunni Islam.
• Political and Religious Violence in Islam.
• The Informal Movements in Islam.
• Organized Groups in Islamic Religion.
• Sects as a Vital Part of the Religion.
• The Appearance of Sects in Islam.
• Neo-Traditionalism Movement of Islam.
• Concepts of Liberal Movement of Islam.
• Ideas of Progressivism Movement of Islam.
• Islamic Modernism as an Islamic Sect.
• Differences between Salafism and Wahhabism.
• Overview of the Branches of Islam.
• The Historical Formation of Islamic Branches.
• The Differences between Sunnī and Shīʿa Islam.
• Sunnī ‘s Main Schools of Jurisprudence.
• The Primary Sects of Shīʿa Islam.
• The Zaydī School of Thought.
• The Concepts of Kharijites Sect.
• The New Schools of Islam.
• Main Branches of Islamic Denomination.
• Sunnī Islam as the largest Denomination of Islam.
• The Main Beliefs of Sunnī Islam.
• The Differences between Classical and Liberalist Sunnī Schools.
• Shīʿa Islam as the Second-Largest Denomination of Islam.
• The Demography of the Islamic Branches.
• The Main Beliefs of Shīʿa Islam.
• The Twelvers as the Sub-Denomination of Islam.
• Ismāʿīlīsm as the Sub-Denomination of Islam.
• The Zaydīs as the Sub-Denomination of Islam.
• The Alawites as the Sub-Denomination of Islam.
• The Druze as the Sub-Denomination of Islam.
• The Baháʼí Faith as the Sub-Denomination of Islam.
• The Essence of Ghulat Movements.
• The Extinct Islamic Sect Kharijite.
• The Place of Sufris in Kharijite.
• Ibadism as a sub-sect of Kharijite.
• The Political Ideologies of Islamism.
• The Overview of Schools of Islamic Jurisprudence.
• Quran, Hadīth Literature and Sunnah-Sources for Islamic Methodology.
• Sunnism Schools of Thought.
• Sunnism Schools of Theology.
• The Concepts of the Salafi Movement.
• Jaʿfari or Imāmī School of Jurisprudence.
• The Overview of Islamic Schools Theology.
• Major Themes of Islamic Theological Controversies.
• The role of dialectical reasoning in Islam.
• The Three Main Schools of Sunni.
• The Traditionalist Islamic Theology.
• The Peculiarities of Islamic Sufism.
• The Most Notable Sufi Orders.
• The History of African American Islamic Movement.
• The History of the Black Muslim Movement.
• The Impact of the Black Muslim Movement.
• The History of Ahmadiyya Movement in Islam.
• Beliefs and Teachings of Ahmadis.
• Groups of the Ahmadiyya Movement in Islam.
• The Impact of September 11, 2001, Catastrophe.
• Overview of the Islamist Organizations.
• The Postulates of the Muslim Brotherhood.
• Quranism as the Protestant Branch of Islam.
• The History of the Muslim Brotherhood.
• The Concepts of Liberal and Progressive Islam.
• Non-Denomination Islam and Its place in the Religion.
• The Basis of Salafiyya Movement.
• The History and Concepts of the Wahhabi Movement.
• The Population of the Islamic Branches.

🖐️ Interesting Islamic Topics for Presentation

Prophets in islam.

• Prophets not mentioned in Quran: role in modern Islam culture.
• The transition of Jewish and Christian prophets to Islam.
• How did Judaism and Christianity influence the Islamic depiction of prophets?
• Linguistic analysis of the names of the prophets: what factors cause the change of the original names to Arabic?
• Modern western perception of the prophet of Islam.
• Jyllands-Posten Muhammad cartoons controversy through the lens of Huntington’s Clash of Civilizations.
• Tensions between the depiction of prophets in Islam and western values of free speech.
• Core values and beliefs of Islamic prophets.
• Trace of Islamic prophets in the New and Old Testament.
• The role of prophets in Islamic Rituals.
• Prophets in Islam as exemplars of ordinary humans.
• Differences in perception of prophets in Shia and Sunni Islam.
• The phenomenon of age in the representation of Islamic prophets in the Quran.
• Debates among Muslim theologians on Mary’s prophethood.
• Why is the gender of prophets a sensitive issue for Islamic theologians?
• What are the grounds on which theologists decide whether someone is a prophet?
• The Monotheism of Abraham in different Islamic interpretations.
• Miracles and miraculous events in prophets’ actions.
• Representations of the Prophet Muhammad in Islamic painting.
• Typology of Islamic prophets.
• Prophet Muhammad’s Thoughts on Death.
• The nature of revelation in Islam.
• The importance of obedience to prophets.
• Representation of Prophet Muhammad: Identical conflicts between the French Muslim community and European journalism.
• How does the Quran explain the prophets’ protection from sin and failure?
• Perception of prophets in Wahhabism.
• The role of prophets in the punishment of non-believers.
• Is there a hierarchy between different prophets in Islamic culture?
• Alternative perception of prophethood in Ahmadiyya and Baháism.
• Pre-Muhammad prophets in Muslim tradition.

Islamic Holy Books

• How is the Quran related to the sacred texts of other religions?
• Why do Muslims believe that the Torah has suffered corruption?
• Relevance of the Book of Psalms (Zabur) for modern Islam.
• Do Islamic holy books allow for a transition to Western political values?
• Renewal of Ijtihad (free-thinking in religious matters) in the Modern Era.
• Does the over-reliance on Islamic holy books lead to chronic economic backwardness?
• Satan in the Holy Quran.
• Adam and Eve in Quran and Bible.
• Other holy books of Islam besides the Quran.
• How do Muslim fundamentalists interpret critical passages of the Quran?
• Qur’an in Wahhabism.
• What is the structure of the Quran text?
• What happened to the Quran after the death of Muhammad?
• Variant readings of the Quran except for Uthmanic codex.
• Medina in Quran.
• The difference in the narrative of world history in the Quran and academic historical science.
• Is it possible to make Islamic holy texts compatible with Western democracy?
• Why do many believers often rely on the commentaries of theologians to the Quran than on the original text?
• The role of science in the text of the Quran.
• Interpretation of the Quran between Shiites and Sunnis.
• How do theologians of other religions criticize the text of the Quran?
• Translation of the Quran into English.
• Bible vs. Quran.
• What skills and knowledge should Quran teachers have?
• What is the connection between Zabur and Psalms?
• Noah in Islam and Christianity.
• How is the text of the Quran used to create Islamic law?
• What role did the prophet’s companions play in disseminating the Quran?
• Why was the Quran written in the Arabic language?
• Women in Quran: implications for the modern understanding of Muslin culture.

Family Life in Islam

• The role of rituals in the daily life of Muslim families.
• Daily eating practices in Islam: the notions of Haram and Halal.
• Why does the Islamic faith require so many restrictions in everyday family life?
• What specifics and requirements exist in the personal hygiene of men and women?
• Culture: Women With Hijab in Western Countries.
• Islamic marriage as an essential component of Muslim culture.
• The practice of polygyny in the Muslim world: a cross-country analysis.
• The hijab ban in France in public places: the differences between the Muslim and European views on lifestyle.
• Understanding death and the afterlife in the Islamic faith.
• “Family Ties and Access to Finance in an Islamic Environment” by Mertzanis.
• How does the Islamic faith require raising children? The role of a mother and father in every step of childhood.
• How is the penetration of the state into family life perceived in the Muslim community?
• Traditional family life in Islam as a cornerstone of Muslim living.
• A critical glance at gender segregation in Islam: May the West improve women’s lives?
• Female Empowerment in the Islamic States.
• Perception of sex education among the Muslim community.
• Is it possible to combine the secular lifestyle of women and Religion?
• The history of attitudes toward abortion in Islam in the 21st century.
• Can a Muslim family obey Muslim customs and rules in cosmopolitan countries like the USA or Canada?
• Women’s Roles in Islam, Christianity, and Hinduism.
• Why do some European citizens have a negative attitude towards the Muslim lifestyle of families?
• How much are women involved in decision-making in Islamic families?
• Ceremonies of sacrifice in Islamic families.
• What are the differences in family life between Shiite and Sunni branches?
• Funerals and funeral prayers in Islam.
• What do the Quran and other holy texts of Islam say about divorce?
• The basic principles of family life in Islam.
• How does the traditional Islamic family feel about progress and new technologies?
• Joint and Separate Family System: similarities and differences.
• Three stages of life in Islamic tradition.
• Rights of parents according to the Quran: How does the Holy text influence daily life?
• Islamic family in an Islamic state (Iran) and democratic country (Canada).
• The notion of responsibility of men and women in Islam.
• Building a house according to Islamic traditions.

Concept of God in Islam

• The value and central belief of monotheism in Islam.
• Differences between God in Islam and other major religions.
• Roles and messages of Allah in Islam, as interpreted to be directly from Allah.
• Concept of Allah according to messengers of faith in the Quran.
• The role and expectations of the believer in Islam about Allah.
• Allah’s guidelines and rules inform the Islamic faith and followers’ behavior.
• Modern interpretations and traditions concerning Allah.
• Allah’s role as a creator, sustainer, and nourisher.
• Allah as a concept not associated with other beings or deities.
• Importance of Allah’s unique and transcendent qualities.
• Concepts of ‘Tawhid’ and ‘Tanzih’ concerning Allah.
• The importance of ‘oneness’ about Allah in Islam.
• The rejection of the Christian Trinity (i.e., God, Jesus, and Holy Spirit) in Islam.
• How does the ‘proof from hypothetical mutual prevention’ support the argument against two or more gods in Islam?
• How does Islam explain the dependence between Allah and his creations?
• According to the Quran, how do believers depend on Allah? Are there variations among different followers?
• The mercy of Allah as the sole reason for creation and circumstances that allow for life.
• The importance of Allah as an omniscient God.
• Allah’s role in creation and perception by followers of his role.
• The Islamic faith’s primary motivator is the purpose of Allah and the importance of followers’ worship of God.
• Variations of Allah’s image and perception among different Islamic schools of thought.
• Differences regarding Allah among Sunni followers: Atharis, Sufis, Ash’aris, and Maturidi.
• Five Pillars as elements of Muslim worship practice.
• The importance of Shahada, the testimony of Allah.
• Charity in Islam to Allah.
• Fasting, Pilgrimages, and other Islamic traditions concerning Allah.
• History of introducing Islam to polytheistic populations.
• The importance of interpreting the descendants of Muhammad by Shia Muslims.
• Sharia and religious law as elements of Allah.
• Religion and the state in modern Islam.

Morality & Ethics in Islam

• Role and place of the biblical prophets in Islamic Religion.
• Vision and understanding of God in Islam: Differences from other religions.
• The ethical significance of the Quran: Personal moral norms and goals prescribed by the Quran.
• The history of the emergence, compilation, and preservation of the Quran.
• The Quran as an inspiration for Islamic art: Principles and traditions that influenced visual arts.
• Muhammad’s teachings and practice as a constitutional model for followers of Islam.
• People of the Book: Islam’s vision of Judaism and Christianity.
• The Five Pillars of Islam as a fundamental religious practice: Differences in individual participation in religious traditions and rituals among Muslims.
• Sharia as religious law: Its sources, influence, and regulation of various spheres of Muslim people’s lives.
• Shia Islam and Sunni Islam: Differences between two key Islamic branches.
• The role of five-time prayer in the life of a Muslim: Unity with God, support for discipline, and spiritual dimensionality.
• Different interpretations of the concept of jihad: Understanding greater and lesser jihad.
• The goals and significance of tafsir as the sciences of the Quran interpretation.
• Importance of the Sunnah in the interpretation of the Quran.
• The concepts of death and the afterlife in the Islamic Religion.
• The idea of the soul and its salvation developed in Islam.
• Differences in views on sinfulness, paradise, and hell in Islam and Christianity.
• Correlation between free will and divine decree in Islam: Reconciliation between predetermined destiny and personal responsibility.
• Salah: Features and challenges of prayer for Muslims in the modern world in various settings.
• Fasting in Islam as a way of developing God-consciousness.
• Path, rituals, and goals of Muslim people’s pilgrimage.
• The struggle of Muhammad and his companions for the formation of the Islamic Religion.
• The succession problem to Muhammad and its consequences: Division of Muslim community.
• Muslim women’s perception of the traditional gender division of roles in the Islamic Religion.
• Ulama and traditions of transmitting religious knowledge and teachings in Islam.
• The interweaving of Religion and jurisprudence in Islam: Faith as a way of moral and responsible existence.
• Islamic cooking traditions and related teachings: Possibilities of compliance with regulations in various regions.
• The concept of Haya in Islam and its impact on the daily lives of Muslim people.
• Religious traditions related to marriage and family creation in the Islamic Religion.
• Zakat, sadaqah, and waqf: Influence of traditions of compulsory and voluntary charity on the welfare of the Muslim people.

⚡ Controversial Islamic Topics for Discussion

• Quran perspective on women’s position.
• Apostasy as a political phenomenon for the citizens’ control.
• Apostasy and fundamental human rights.
• Inconsistency of the Quran with the Universal Declaration of Human Rights.
• Iran’s Vision of the World in Henry Kissinger’s View.
• The controversy between Western and Islamic views on human rights.
• Sexual minority rights in Islam.
• Nikāḥ al-Mut’ah: Short-term marriages to cover up prostitution.
• The morality of contractual marriages – Nikah Misyar.
• The problem of the lack of protection for women in the case of domestic violence in Islam.
• The welfare of children born from contractual and short-term marriages in Islam.
• Does Islam encourage violence against women?
• Gender discrimination in sharia.
• Prevalence of child marriages in Muslim countries.
• Discriminatory practices in Islam.
• The attitude of Muslim women to traditional clothes.
• Mothers’ rights in Islam.
• The position of women of other religions who married Muslims.
• Islam’s response to criticism about the oppression of women.

Cruelty and Terrorism

• Are Islamic scriptures the source of the ideology of terrorism?
• Views of non-believers in Islam as a source of cruelty.
• The Quran’s literal interpretation and the manifestation of extremism.
• A vision of war and peace in Islam.
• Understanding jihad as a call to war.
• Quran scriptures about striking terror.
• Execution problem in the Islamic Religion.
• Prerequisites for the development of Islamophobia.
• The problem of Islam imposition as a prerequisite for intolerance.
• Islam’s intolerance of other religions.
• The immigration crisis of 2015 and its impact on public opinion about Muslims.
• The reluctance of Muslim immigrants to assimilate into new communities.
• The problem of combining multiculturalism’s values and adopting Islamic norms in society.
• Muslim perception of Western values.
• History of hostility towards Islamic Religion.
• Influence of Islamic Religion on scientific and technical development.
• Criticism of Islam and freedom of speech.
• Islam as the basis of Arab imperialism in world history.
• Is it possible to change the sharia law?
• Causes and prerequisites of terrorism.
• Concept of blasphemy in Islam.

Criticism of Fundamental Beliefs

• Contradictions and doubts about the morality of the prophet Muhammad’s life.
• The problem of the authenticity of the Quran.
• Understanding slavery in the Islamic Religion
• Islam’s influence on slavery in world history.
• Is Islam the original Religion or unites earlier Christianity, Judaism, and paganism?
• Proof of human rather than the divine origin of the Quran.
• Hadith’s controversial position in Islam.
• The potential pagan origin of the sacred site of Kaaba.
• The problem of faith sincerity in the Islamic Religion, where apostasy is severely punished.
• Refutation of the Quran’s impeccability.
• Contradictions in Quran’s verses.
• The Birth of Islam – The Met
• Introduction to Islam – Khan Academy
• Islam – Five Pillars, Nation of Islam & Definition – HISTORY
• The Major Branches Of Islam – WorldAtlas
• The Prophet Muhammad and the Origins of Islam – The Metropolitan Museum of Art
• Islamic humanism or humanistic Islam? – University of Oslo
• The Origins of Islamic Morality and Ethics – Springer Link
• Islam’s adaptation of virtue ethics: Bringing light to the challenges of a post-pandemic world – ABC Religion

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Islamic Society and Beliefs Essay

Introduction, islam and its scriptures, the five pillars, practicing islam, works cited.

The human civilization is characterized by its high levels of diversity. These variations which are as a result of our cultural diversity and socialization are not only evident in our ways of life but also in the religious tenets that guide us. Religion is a system of faith that is based on the belief in a god(s) and the subsequent worship of the god(s). People practicing a religion follow practices that are believed to be agreeable to their deity.

Holy Scriptures may also exist which are used for worship. While there is no scientific evidence that proves the existence of the gods on whom religion is based on, there is agreement by general consensus that religion plays a key role in our lives. This paper shall give a detailed discussion of one of the world’s major religion, Islam. An in-depth look at the Islamic society and beliefs shall be provided so as to provide a deeper understanding of the Islamic religion.

Islam is the religion practiced by Muslims and the name Islam means “peace through willing submission to Allah” (Gerner 5). The BBC records that the Islam faith has over a billion followers making it the second largest religion in the world only surpassed by Christianity. Islam is based on the teachings in the seventh century of the revered Prophet Muhammad. Muslims are monotheistic (believe in one god) and their core beliefs can be summed up as “believe in one god, Allah, and that Muhammad is the last prophet” (Gerner 6).

While many people view Islam as being inherently contradictory to the Christian faith, it is interesting to note that Islam embraces most of the Biblical teachings including the Bible’s Old testament prophets such as Moses, Elijah and Joshua to name but a few.

However, Islam believes that Jesus was but a prophet and his message was for people to surrender to the will of Allah and not follow him as Christianity teaches (Ammenah). The Prophet Muhammad is believed to have been the last and greatest prophet of Allah and it is through him that the Quran was manifested to man.

The Quran is the Islamic Holy book and it is believed to be the exact word of God. This Holy Book is regarded as one of the few legitimate sources of Islam and its authenticity and originality are utterly unquestionable in the eyes of a practicing Muslim (Real Islam). The Quran forms the basis for Muslim laws and code of conduct.

The Quran was revealed to the Prophet Muhammad in its original Arabic language over a period of 23 years. In the early years, the faithful committed the Quran to memory both out of reverence to the Holy text and for its preservations since few copies of the Holy Book existed

In addition to the Quran, there are other sources of religious material that are held as sacred by Muslims. One of these sources is the Sunnahs which are practices that the Prophet Muhammad carried out in his lifetime and how he acted in his everyday life (Real Islam). These were written by the followers of Muhammad about his life and they provide daily living examples for all Muslims since they tell the story of the great Prophets life history.

Another equally important source of religious material in Islam is the Hadith. Hadith has been the lens through which the words of the Quran have been seen, interpreted and acted upon (Cornel 5). For the non-Muslim, the Hadith contains an introductory into the world of Islam. The Hadith are documentations of what the prophet Muhammad said and approved off in his life as reported by his followers. The Hadith was codified as a source of legal guidance for the Muslim Faithful.

The Islam faith consists of the Five Pillars which consist of the most important practices in Islam. The First pillar is the Shahada which is the creed that expressed verbally once commitment to the basic ideals of the Islamic Faith. Gerner articulates that the Shahada consists of reciting “There is no God but Allah, and Muhammad is his messenger” (15). Only by reciting this in earnest can one become a fully fledged Muslim.

The next pillar in the Islamic faith is the Salat which is the mandatory Muslim prayers that are offered by the followers of Islam five times a day (Cornell 11). The prayers are offered from dawn just before the sun is up and at intervals through the day and the last prayer is offered between sunset and midnight. The Salat is one of the unifying universally embraced Muslim ritual and even Muslim children as young as 7 years old are encouraged to practice it.

Zakat is the third Pillar in Islam and it is concerned with being charitable by giving alms to the poor and needy in the society (Ameenah). This practice hinges on the Islamic belief of brotherhood and that it is the responsibility of those who are well off to share with the needy in the society. Zakat obtained by annually taxing the property of a Muslim and distributing the proceeds to the poor.

Fasting (Sawm) is the fourth Pillar of Islam and it required one to maintain a fast during the Holy month of Ramadan. All adults are obligated to refrain from eating, drinking, smoking or sexual activity during the fasting hours. The main reason for Sawm is to strengthen one spiritually as well as teach self discipline.

The last pillar of Islam is the Hajj which the annual pilgrim to Mecca. It is desirable that a Muslim faithful undertakes the journey to Mecca at least once in their lifetime if they can afford to. Mecca is the Holy city of Muslims and the first pilgrimage to Mecca was done by the Prophet Muhammad with his followers in the year 628 AD (islamworld). This practice has been carried out from that time to date. This ritual strengthens the bond between Muslims and as such, the ritual is of great significance.

As Islam is based on peace, a Muslim faithful is supposed to be at peace with all mankind. The character of a Muslim should closely emulate that of the Prophet Muhammad as recorded in the Sunnah and Hadith. Muslims are supposed to exercise justice to all and treat everyone as an equal since everyone is equal in the eyes of Allah. Islam dictates that sex outside the confines of marriage is unlawful (Haram) and is therefore forbidden (Ameenah).

Sex is only allowed for married people and it plays the role of procreation thus ensuring the continuity of the human race as well as creating a bond between a husband and wife. Family life in Islam is mostly patriarchal and the man is the head of the family. Islam accepts the practice of Polygamy and a man can have a maximum of four wives if he so wishes and can provide for them. The man is obligated to protect and provide for his wife/wives and children.

Muslims have two Holy festivals which are Eid ul Fitr and Eid Ul Adha. Eid ul Firt marks the end of Ramadan and the festival begins when the new moon is sighted in the skies (Cornell 21). Eid ul Adha which is marked by a four day holiday in most Islamic Nations remembers the prophets Ibrahim’s devotion to Allah by his willingness to sacrifice Isaac.

Religion is a very important aspect to us as human beings. It has been known to instill virtues and values to all and help man cope with the hardships that come with life. This paper set out to give a detailed discussion of the Islamic Faith. To this end, the religious texts used in Islam have been identified and elaborated on.

The practices that make up the pillars of the religion have also been stated and the character of a Muslim faithful highlighted. It is hoped that an understanding of Islam as a religion will led to a deeper appreciation of Muslims leading to a more harmonic coexistence among the various religions in the world.

Ameenah, A. “The True Religion.” 2006. Web.

BBC. “ Religions, Islam at a glance “. 2009 Web.

Cornel, J. C. “Voices of Islam: Voices of tradition.” Greenwood Publishing Group, 2007.

Gerner, K. “Islam.” Marshall Cavendish, 2008. Print.

Real Islam. “Muslim Belief”. 2009 Web.

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215 Religion Research Paper Topics for College Students

Studying religion at a college or a university may be a challenging course for any student. This isn’t because religion is always a sensitive issue in society, it is because the study of religion is broad, and crafting religious topics for research papers around them may be further complex for students. This is why sociology of religion research topics and many others are here, all for your use.

As students of a university or a college, it is essential to prepare religious topics for research papers in advance. There are many research paper topics on religion, and this is why the scope of religion remains consistently broad. They extend to the sociology of religion, research paper topics on society, argumentative essay topics, and lots more. All these will be examined in this article. Rather than comb through your books in search of inspiration for your next essay or research paper, you can easily choose a topic for your religious essay or paper from the following recommendations:

World Religion Research Paper Topics

If you want to broaden your scope as a university student to topics across religions of the world, there are religion discussion topics to consider. These topics are not just for discussion in classes, you can craft research around them. Consider:

• The role of myths in shaping the world: Greek myths and their influence on the evolution of European religions
• Modern History: The attitude of modern Europe on the history of their religion
• The connection between religion and science in the medieval and modern world
• The mystery in the books of Dan Brown is nothing but fiction: discuss how mystery shapes religious beliefs
• Theocracy: an examination of theocratic states in contemporary society
• The role of Christianity in the modern world
• The myth surrounding the writing of the Bible
• The concept of religion and patriarchy: examine two religions and how it oppresses women
• People and religion in everyday life: how lifestyle and culture is influenced by religion
• The modern society and the changes in the religious view from the medieval period
• The interdependence of laws and religion is a contemporary thing: what is the role of law in religion and what is the role of religion in law?
• What marked the shift from religion to humanism?
• What do totemism and animalism denote?
• Pre Colonial religion in Africa is savagery and barbaric: discuss
• Cite three religions and express their views on the human soul
• Hinduism influenced Indian culture in ways no religion has: discuss
• Africans are more religious than Europeans who introduced Christian religion to them: discuss
• Account for the evolution of Confucianism and how it shaped Chinese culture to date
• Account for the concept of the history of evolution according to Science and according to a religion and how it influences the ideas of the religious soul
• What is religious education and how can it promote diversity or unity?7
• Workplace and religion: how religion is extended to all facets of life
• The concept of fear in maintaining religious authorities: how authorities in religious places inspire fear for absolute devotion
• Afro-American religion: a study of African religion in America
• The Bible and its role in religions
• Religion is more of emotions than logic
• Choose five religions of the world and study the similarities in their ideas
• The role of religious leaders in combating global terrorism
• Terrorism: the place of religion in promoting violence in the Middle East
• The influence of religion in modern-day politics
• What will the world be like without religion or religious extremists?
• Religion in the growth of communist Russia: how cultural revolution is synonymous with religion
• Religion in the growth of communist China: how cultural revolution is synonymous with religion
• The study of religions and ethnic rivalries in India
• Terrorism in Islam is a comeback to the crusades
• The role of the Thirty Years of War in shaping world diplomacy
• The role of the Thirty Years of War in shaping plurality in Christianity
• The religion and the promotion of economics
• The place of world religions on homosexuality
• Why does a country, the Vatican City, belong to the Catholic Church?
• God and the concept of the supernatural: examine the idea that God is a supernatural being
• The influence of religion in contemporary Japan
• Religion and populism in the modern world
• The difference between mythical creatures and gods
• Polytheism and the possibility of world peace
• Religion and violence in secular societies?
• Warfare and subjugation in the spread of religion
• The policies against migrant in Poland is targeted against Islam
• The role of international organizations in maintaining religious peace
• International terrorist organizations and the decline of order

Research Paper Topics Religion and Society

As a student in a university or MBA student, you may be requested to write an informed paper on sociology and religion. There are many sociology religion research paper topics for these segments although they may be hard to develop. You can choose out of the following topics or rephrase them to suit your research interest:

• The influence of religion on the understanding of morality
• The role of religion in marginalizing the LGBTQ community
• The role of women in religion
• Faith crisis in Christianity and Islamic religions
• The role of colonialism in the spreading of religion: the spread of Christianity and Islam is a mortal sin
• How does religion shape our sexual lifestyle?
• The concept of childhood innocence in religion
• Religion as the object of hope for the poor: how religion is used as a tool for servitude by the elite
• The impact of traditional beliefs in today’s secular societies
• How religion promotes society and how it can destroy it
• The knowledge of religion from the eyes of a sociologist
• Religious pluralism in America: how diverse religions struggle to strive
• Social stratification and its role in shaping religious groups in America
• The concept of organized religion: why the belief in God is not enough to join a religious group
• The family has the biggest influence on religious choices: examine how childhood influences the adult’s religious interests
• Islamophobia in European societies and anti-Semitism in America
• The views of Christianity on interfaith marriage
• The views of Islam on interfaith marriage
• The difference between spirituality and religion
• The role of discipline in maintaining strict religious edicts
• How do people tell others about their religion?
• The features of religion in sociology
• What are the views of Karl Marx on religion?
• What are the views of Frederic Engels on religion?
• Modern Islam: the conflict of pluralism and secularism
• Choose two religions and explore their concepts of divorce
• Governance and religion: how religion is also a tool of control
• The changes in religious ideas with technological evolution
• Theology is the study of God for God, not humans
• The most feared religion: how Islamic extremists became identified as terrorist organizations
• The role of cults in the society: why religious people still have cults affiliations
• The concept of religious inequality in the US
• What does religion say about sexual violence?

Religion Essay Topics

As a college student, you may be required to write an essay on religion or morality. You may need to access a lot of religious essay topics to find inspiration for a topic of your choice. Rather than go through the stress of compiling, you can get more information for better performance from religion topics for research paper like:

• The origin of Jihad in Islam and how it has evolved
• Compare the similarities and differences between Christian and Judaism religions
• The Thirty Years War and the Catholic church
• The Holocaust: historic aggression or a religious war
• Religion is a tool of oppression from the political and economic perspectives
• The concept of patriarchy in religion
• Baptism and synonym to ritual sacrifice
• The life of Jesus Christ and the themes of theology
• The life of Prophet Muhammad (S.A.W.) and the themes of theology
• How can religion be used to promote world peace?
• Analyze how Jesus died and the reason for his death
• Analyze the event of the birth of Christ
• The betrayal of Jesus is merely to fulfill a prophecy
• Does “prophecy” exist anywhere in religion?
• The role of war in promoting religion: how crusades and terrorist attacks shape the modern world
• The concept of Karma: is Karma real?
• Who are the major theorists in religion and what do they say?
• The connection of sociology with religion
• Why must everyone be born again according to Christians?
• What does religious tolerance mean?
• What is the benefit of religion in society?
• What do you understand about free speech and religious tolerance?
• Why did the Church separate from the state?
• The concept of guardian angels in religion
• What do Islam and Christianity say about the end of the world?
• Religion and the purpose of God for man
• The concept of conscience in morality is overrated
• Are there different sects in Christianity?
• What does Islam or Christianity say about suicide?
• What are the reasons for the Protestant Reformation?
• The role of missionaries in propagating Christianity in Africa
• The role of the Catholic church in shaping Christianity
• Do we need an international religious organization to maintain international religious peace?
• Why do people believe in miracles?

Argumentative Essay Topics on Religion

Creating argumentative essay topics on religion may be a daunting exercise regardless of your level. It is more difficult when you don’t know how to start. Your professor could be interested in your critical opinions about international issues bordering on religion, which is why you need to develop sensible topics. You can consider the following research paper topics religion and society for inspiration:

• Religion will dominate humanity: discuss
• All religions of the world dehumanize the woman
• All men are slaves to religion
• Karl Marx was right when he said religion is the return of the repressed, “the sigh of the oppressed creature”: discuss
• Christianity declined in Europe with the Thirty Years War and it separated brothers and sisters of the Christian faith?
• Islamic terrorism is a targeted attack on western culture
• The danger of teen marriage in Islam is more than its benefits
• The church should consider teen marriages for every interested teenager
• Is faith fiction or reality?
• The agape love is restricted to God and God’s love alone
• God: does he exist or is he a fiction dominating the world?
• Prayer works better without medicine: why some churches preach against the use of medicine
• People change religion because they are confused about God: discuss
• The church and the state should be together
• Polygamous marriage is evil and it should be condemned by every religion
• Cloning is abuse against God’s will
• Religious leaders should also be political leaders
• Abortion: a sin against God or control over your body
• Liberty of religious association affects you negatively: discuss
• Religious leaders only care about themselves, not the people
• Everyone should consider agnosticism
• Natural laws are the enemy of religion
• It is good to have more than two faiths in a family
• It is hard for the state to exist without religion
• Religion as a cause of the World War One
• Religion as a tool for capitalists
• Religion doesn’t promote morality, only extremisms
• Marriage: should the people or their religious leaders set the rules?
• Why the modern church should acknowledge the LGBTQ: the fight for true liberalism
• Mere coexistence is not religious tolerance
• The use of candles, incense, etc. in Catholic worship is idolatrous and the same as pagan worship: discuss
• The Christian religion is the same as Islam

Christianity Research Paper Topics on Religion

It doesn’t matter if you’re a Christian or not as you need to develop a range of topics for your essay or project. To create narrow yet all-inclusive research about Christianity in the world today, you can consider research topics online. Rather than rack your head or go through different pages on the internet, consider these:

• Compare and contrast Christian and Islam religions
• Trace the origin of Christianity and the similarity of the beliefs in the contemporary world
• Account for the violent spread of Christianity during the crusades
• Account for the state of Christianity in secular societies
• The analysis of the knowledge of rapture in Christianity
• Choose three contemporary issues and write the response of Christianity on them
• The Catholic church and its role towards the continuance of sexual violence
• The Catholic church and the issues of sexual abuse and scandals
• The history of Christianity in America
• The history of Christianity in Europe
• The impact of Christianity on American slaves
• The belief of Christianity on death, dying, and rapture
• The study of Christianity in the medieval period
• How Christianity influenced the western world
• Christianity: the symbols and their meaning
• Why catholic priests practice celibacy
• Christianity in the Reformation Era
• Discuss the Gnostic Gospels and their distinct historic influence on Christianity
• The catholic church in the Third Reich of Germany
• The difference between the Old Testament and the New Testament
• What the ten commandments say from a theological perspective
• The unpredictable story of Moses
• The revival of Saul to Paul: miracle or what?
• Are there Christian cults in the contemporary world?
• Gender differences in the Christian church: why some churches don’t allow women pastors
• The politics of the Catholic church before the separation of the church and the state
• The controversies around Christian religion and atheism: why many people are leaving the church
• What is the Holy Trinity and what is its role in the church?
• The miracles of the New Testament and its difference from the Old Testament’s
• Why do people question the existence of God?
• God is a spirit: discuss

Islam Research Paper Topics

As a student of the Islamic religion or a Muslim, you may be interested in research on the religion. Numerous Islam research paper topics could be critical in shaping your research paper or essay. These are easy yet profound research paper topics on religion Islam for your essays or papers:

• Islam in the Middle East
• Trace the origin of Islam
• Who are the most important prophets in Islam?
• Discuss the Sunni and other groups of Muslims
• The Five Pillars of Islam are said to be important in Islam, why?
• Discuss the significance of the Holy Month
• Discuss the significance of the Holy Pilgrimage
• The distinctions of the Five Pillars of Islam and the Ten Commandments?
• The controversies around the hijab and the veil
• Western states are denying Muslims: why?
• The role of religious leaders in their advocacy of sexual abuse and violence
• What the Quran says about rape and what does Hadiths say, too?
• Rape: men, not the women roaming the street should be blamed
• What is radicalism in Islam?
• The focus of Islam is to oppress women: discuss
• The political, social, and economic influence of modernity on Islam
• The notable wives of prophet Muhammad and their role in Islam: discuss
• Trace the evolution of Islam in China and the efforts of the government against them
• Religious conflict in Palestine and Israel: how a territorial conflict slowly became a religious war
• The study of social class and the Islamic religion
• Suicide bombers and their belief of honor in death: the beliefs of Islamic jihadists
• Account for the issues of marginalization of women in Muslim marriages
• The role of literature in promoting the fundamentals of Islam: how poetry was used to appeal to a wider audience
• The concept of feminism in Islam and why patriarchy seems to be on a steady rise
• The importance of Hadiths in the comprehension of the Islamic religion
• Does Islam approve of democracy?
• Islamic terrorism and the role of religious leaders
• The relationship of faith in Islam and Christianity: are there differences in the perspectives of faith?
• How the Quran can be used as a tool for religious tolerance and religious intolerance
• The study of Muslims in France: why is there religious isolation and abuse in such a society?
• Islam and western education: what are the issues that have become relevant in recent years?
• Is there a relationship between Islam and Science?
• Western culture: why there are stereotypes against Muslims abroad
• Mythology in Islam: what role does it play in shaping the religion?
• Islam and the belief in the afterlife: are there differences between its beliefs with other religions’?
• Why women are not allowed to take sermons in Islam

Can’t Figure Out Your Religion Paper?

With these religious research paper topics, you’re open to change the words or choose a topic of your choice for your research paper or essay. Writing an essay after finding a topic is relatively easy. Since you have helpful world religion research paper topics, research paper topics on religion and society, religion essay topics, argumentative essay topics on religion, Christianity research paper topics, and Islam research paper topics, you can go online to research different books that discuss the topic of your choice.

However, if you require the assistance of professional academic experts who offer custom academic help, you’ll find them online. There are a few writing help online groups that assist in writing your essays or research paper as fast as possible. You can opt for their service if you’re too busy or unmotivated to write your research paper or essay.

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The Prophet Muhammad and the Origins of Islam

The rise of Islam is intrinsically linked with the Prophet Muhammad, believed by Muslims to be the last in a long line of prophets that includes Moses and Jesus. Because Muhammad was the chosen recipient and messenger of the word of God through the divine revelations, Muslims from all walks of life strive to follow his example. After the holy Qur'an, the sayings of the Prophet ( hadith ) and descriptions of his way of life ( sunna ) are the most important Muslim texts.

Early Life Muhammad was born into the most powerful tribe in Mecca, the Quraish, around 570 A.D. The power of the Quraish derived from their role as successful merchants. Several trade routes intersected at Mecca, allowing the Quraish to control trade along the west coast of Arabia, north to Syria, and south to Yemen.

Mecca was home to two widely venerated polytheistic cults whose gods were thought to protect its lucrative trade. After working for several years as a merchant, Muhammad was hired by Khadija, a wealthy widow, to ensure the safe passage of her caravans to Syria. They eventually married.

Divine Revelations When he was roughly forty, Muhammad began having visions and hearing voices. Searching for clarity, he would sometimes meditate at Mount Hira, near Mecca. On one of these occasions, the Archangel Gabriel ( Jibra'il in Arabic) appeared to him and instructed him to recite "in the name of [your] lord." This was the first of many revelations that became the basis of the Qur'an, the holy book of Islam. These early revelations pointed to the existence of a single God, contradicting the polytheistic beliefs of the pre-Islamic Arabian Peninsula.

Initially overwhelmed by the significance of what was being revealed to him, Muhammad found unflinching support in his wife and slowly began to attract followers. His strong monotheistic message angered many of the Meccan merchants. They were afraid that trade, which they believed was protected by the pagan gods, would suffer. From that point forward, Muhammad was ostracized in Mecca. For a time, the influence and status of his wife and his uncle, Abu Talib, the chief of the clan, protected Muhammad from persecution. After they died, however, Muhammad's situation in Mecca became dire.

The Hijra Emigration became the only hope for Muhammad and his followers' survival. In 622, they headed to Medina, another oasis town, where they were promised freedom to practice their religion. The move from Mecca to Medina is known as the hijra —the flight—and marks year 1 of the Islamic, or hijri , calendar.

Spreading the Message of Islam In Medina, Muhammad continued to receive divine revelations and built an ever-expanding community around the new faith. The conflict with the Quraish continued, but after several years of violent clashes, Mecca surrendered. Muhammad and his followers soon returned and took over the city, destroying all its pagan idols and spreading their belief in one God.

The Night Journey and Ascension of the Prophet Accounts of the ascension ( mi'raj  ) of Muhammad have captured the imaginations of writers and painters for centuries. One night, while the Prophet was sleeping, the Archangel Gabriel came and led him on a journey. Mounted on the heavenly steed Buraq , Muhammad traveled from the Ka'ba in Mecca to the "Farthest Mosque," which Muslims believe to be the Al-Aqsa Mosque in Jerusalem. There he prayed with other prophets such as Moses, Abraham, and Jesus, and ascended to the skies, where he was led by Gabriel through Paradise and Hell, and finally came face to face with God. He then returned to earth to continue spreading the message of Islam. According to Islamic belief, Muhammad was the only person to see Heaven and Hell while still alive.

After the Prophet's Death: Emergence of Shi'i and Sunni Sects of Islam When Muhammad died in 632, he had not named a successor. One faction, the Shi'a, believed that only individuals with direct lineage to the Prophet could guide the Muslim community righteously. They thought that 'Ali, Muhammad's closest surviving blood male relative, should be their next leader ( caliph ). The other faction, the Sunnis, believed that the Prophet's successor should be determined by consensus and successively elected three of his most trusted companions, commonly referred to as the Rightly Guided Caliphs (Abu Bakr, 'Umar, and 'Uthman), as leaders of the Muslim community; 'Ali succeeded them as the fourth caliph.

Today the Islamic community remains divided into Sunni and Shi'i branches. Sunnis revere all four caliphs, while Shi'is regard 'Ali as the first spiritual leader. The rift between these two factions has resulted in differences in worship as well as political and religious views. Sunnis are in the majority and occupy most of the Muslim world, while Shi'i populations are concentrated in Iran and Iraq, with sizeable numbers in Bahrain, Lebanon, Kuwait, Turkey, Pakistan, and Afghanistan.

Depictions of the Prophet Muhammad Featured in this unit are several depictions of the Prophet Muhammad. These portrayals, while somewhat rare, are not unheard of as there were (and still are) many different attitudes toward depicting the Prophet, and humans in general, in the Islamic world. These attitudes varied dramatically from region to region and throughout history; the societies that produced the works discussed here are among those that allowed the depiction of the Prophet. Commissioned by Muslims for Muslims, these images appear in biographies of the Prophet and his family, world and local histories, and accounts of Muhammad's celestial journey ( mi'raj ), as well as in literary texts. In each context, they serve a distinct purpose. They illustrate a narrative in biographies and histories, while in literary texts they serve as visual analogues to written praises of the Prophet. An image of the Prophet Muhammad at the beginning of a book endows the volume with the highest form of blessing and sanctity. Thus, illustration of him was a common practice, particularly in the eastern regions of the Islamic world (see also Frequently Asked Questions ).

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Religion Essay Topics: 40+ Interesting Ideas to Explore

by  Antony W

December 8, 2023

There nothing more complicated under the sun than religion. It’s a system of belief packed with controversies, differing opinions, and thousands of questions about human origin and the meaning of life. Let’s not even get started on the fact that religion has been and continues to be a driver of ethnic disputes and endless wars between nations.

As confusing and sensitive as it is, religion opens up an opportunity to explore different topics, even in your essay assignment. From the existence of God and proof of a deity to the concepts of love and harmony in human existence, there’s no limit to what you can write about religion. You just have to find a topic that fascinates you and start working on it.

Key Takeaways

• Choose a topic that you can explore objectively without a stint of bias or emotional attachment.
• Remember, religion is a controversial subject that requires the use of appropriate language that sounds fair and respectful.

Best Religion Essay Topics

The following is a list of 50+ topic ideas that you may find interesting to explore in your religion essay assignments:

Christianity Essay Topics

• How Christian perspectives on same-sex relationships has evolved over time
• The concept of salvation, as well as how it differs among various Christian denominations
• Progress made regarding the role of women in leadership positions within Christian communities
• Ways Christian traditions have influenced and shaped Western literature throughout history
• How globalization has affected the formation and maintenance of Christian identity worldwide
• How does Christianity intersect with and contribute to various social justice movements?
• What were the lasting effects of the Protestant Reformation on the diversity and structure of Christianity?
• The theological perspectives on suffering within Christian traditions
• How the historical relationship between Christianity and science has evolved
• What aspects of Christian values remain relevant and essential in addressing modern societal challenges?
• Has the Bible served as the cornerstone for shaping and informing Christian theology throughout history?

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Society and Religion Topics

• How religion has historically influenced and shaped cultural norms across different societies
• What transformations have occurred within religious institutions due to the rise of secularism?
• How religion has played a role in various social justice movements throughout history and in contemporary times
• The dynamics and consequences of the intersection between religion and politics in today’s society
• How globalization has affected the diversity of religions and belief systems worldwide
• In what ways has technology affected religious practices and rituals in the modern era?
• Does religion generally promote or hinder efforts toward achieving gender equality, and why?
• How does religion affect educational systems and curriculum development?
• What are the challenges and opportunities posed by religious pluralism for fostering interfaith dialogue?
• What societal impacts emerge from religious fundamentalism in various parts of the world?
• How does religion influence mental health perceptions and treatments within different cultures?
• To what extent do religious beliefs shape attitudes and actions towards environmental sustainability?
• How have religious traditions influenced healthcare practices and medical ethics across different societies?

World Religion Essay Topics

• How do various world religions conceptualize the afterlife?
• Roles that prayer and meditation play across different world religions
• How religion has entangled with or contributed to instances of violence throughout history
• The ways in which globalization has affected the diversity and interactions of different religious beliefs and practices
• The portrayals of women within the narratives and teachings of various world religions
• How Eastern religions have influenced and contributed to the development of spiritual thought in Western societies?
• The significance of prophets and messengers within different world religions
• How does the concept of karma manifest differently in Hinduism and Buddhism
• Tracing the evolution and changes in religious beliefs and practices across different historical periods
• How monotheistic and polytheistic religions differ in their approaches to spirituality and understanding of the divine
• What impacts did colonization have on the indigenous religious traditions of different cultures?
• How world religions inspired or influenced artistic and architectural expressions throughout history

Islamic Religion Topics

• How has the rich history of Islamic civilizations contributed to global culture and knowledge?
• What fundamental changes might we anticipate in the world if Islam had not existed throughout history?
• How the West shaped and created an image of Islam
• The nature and extent of Islam’s influence on political structures and governance in various regions
• How we can redefine and perceive a woman’s role within Islamic teachings and practices
• Challenges that arise in integrating Islamic legal principles into modern legal systems
• Prevalent prejudices and misunderstandings exist about Islam and the way they affect societal perceptions
• Is there an inherent connection between Islam and traditionalism?

Religion Argumentative Essay Topics

• Does doctrinal competency influence religious practice and belief systems within various faiths?
• Should we consider abortion as permissible or is it an evil practice from a religions and legal perspective?
• Are there core beliefs and practices in the world’s major faiths?
• Is situation ethics necessary to uphold a moral code in modern society, and what implications does it have?
• Does the concept of rebirth resonate and evolve within contemporary societies?
• Are there any reliable religious perspectives on the moral and ethical considerations surrounding abortion?
• Is there evidence that Martin Luther really leave the Catholic Church?
• Is adversity and pain across religious teachings and cultures?
• Women should not hold any role within religious congregations.
• What societal, cultural, and individual factors contribute to the emergence and spread of new religions?
• How relevant is Zoroastrianism in addressing contemporary environmental issues?
• Explore and analyze non-theistic world faiths and their core principles.
• How do various world religions reconcile their beliefs with scientific advancements in the modern era?
• What perspectives do different religions hold regarding LGBTQ individuals, and how do these views vary globally?

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Antony W is a professional writer and coach at Help for Assessment. He spends countless hours every day researching and writing great content filled with expert advice on how to write engaging essays, research papers, and assignments.

Why Muslim women cover their hair with a hijab and the importance of modesty in Islam

Muslim women who wear a head covering often feel they represent their entire faith based on first impressions.

This is regularly described as both a blessing and a burden.

While being a flag-bearer of their faith can bring a sense of pride to Muslim women, it can also trigger curiosity, othering and casual racism .

And, in extreme cases, Muslim women are subjected to hate and overt racism.

As assumptions and misconceptions about Muslim head coverings prevail, we've answered some common questions to help set the record straight.

And just a quick note before we go on — the information below has come about after consultation with people from a variety of cultural backgrounds, to make sure we reflect and include multiple Muslim perspectives.

What is a hijab?

What is the purpose of the hijab, what is a hijab vs. burqa.

• Can a Muslim woman show her face?

Do women have a choice in wearing a hijab?

Do women feel empowered in a hijab.

• Is it rude to talk about someone's hijab?

When can a woman take off her hijab?

Why do some muslim women not wear the hijab.

• What is 'dejabbing'?

In short, a hijab is a physical headscarf, but it also has different meanings.

Zuleyha Keskin is an associate professor at the Centre for Islamic Studies and Civilisation at Charles Sturt University (CSU) and explains that the word hijab is multifaceted.

She says it can be translated to mean a "veil of protection" or a "spiritual veil" that shields a person from negative influences.

"[It] protects one's spirituality against anything that will negatively impact one's connection with Allah [God]," Dr Keskin says.

Hijab can be practised by wearing a head covering, Dr Keskin says, and also through mannerisms, morals, and values.

And, much like aspects of other faiths, hijab is open to interpretation.

Back to top

The hijab is about observing modesty and according to Islamic law should begin from the age of puberty.

In Islam's sacred book, the Qur'an , two verses talk about the notion of hijab and how  modesty should be observed by both Muslim men and women.

• The first: Asks men to lower their gaze when looking at women and observe modesty — known as "hijab of the eyes"
• The second: Says women's clothing should be modest and cover their bodies, with many interpreting this to include women's hair too

Professor Keskin says hijab also means both men and women need to be conscious of their interactions with people, making sure to act with morality based on Islamic values.

When referred to as a garment, the hijab is defined as a headscarf Muslim women wear to cover their hair and neck, according to Professor Hakan Coruh, a senior lecturer in Islamic studies at CSU.

As Professor Coruh notes, there are many different ways that women can wear their hijab, such as:

• How they pin their scarves in place,
• The amount of coverage their hijab provides, and,
• The colours and fabrics they choose to wear

How a woman styles her hijab is often influenced by fashion trends and her cultural background.

Other than the hijab, there are other garments that Muslim women may wear depending on their interpretation of the Qur'an.

The burqa covers the entire body and face, with a mesh window or grille across the eyes for women to see out of.

A jilbab is an outer garment that covers the entire body. It is commonly worn with a niqab , which covers a woman's face and hair.

The chador  is a full-length cloak that covers a woman's head and clothing but leaves her face uncovered.

Similar to a hijab, a khimar  is a type of headscarf but is longer and wider, so it also conceals a woman's upper body.

A dupatta can be loosely worn at the back of a woman's head, with some of her hair showing at the front. It can also be worn as a scarf, veil, or shoulder wrap.

Learn more about the different types of covering women opt to wear below.

ABC News: Sharon Gordon

Why do some women cover their faces?

While covering the hair is considered compulsory by many scholars, most agree that a woman covering her face with a niqab or burqa is not obligatory.

Instead, this is seen as an extra form of modesty.

However, some schools of thought in Islam, particularly those practised by the Taliban in Afghanistan, see veiling the face as a compulsory part of the hijab.

Different types of coverings are also influenced by different cultures and national dress.

For the most part, yes.

Muslim journalist Shazma Gaffoor says she wasn't forced into wearing the hijab and explains it is a misconception to think women have no choice in the matter.

"It's been almost second nature to look at a woman covered in hijab as being coerced or forced when that is really not the case," she says.

"In many instances, particularly in the West … it's a choice, ultimately, that someone makes."

When she was   20, Shazma chose to start wearing her hijab and has viewed it as integral to her sense of self.

"[It's] part of my identity, part of my style," she says.

Deciding whether she'd wear a hijab was "a very personal journey".

"My story is going to be different to someone else's," Shazma says.

"That's the beauty of it — we all have different reasons [for wearing it]."

For Shazma, wearing a hijab is about representing her faith and modesty as well as helping her connect to God.

Muslim author Amal Awad doesn't wear a hijab and says while it should always be a woman's decision whether she wears one, that's not always the reality.

"There are women in the world who don't have a choice [to wear it] … you see discussion of choice more in the West," she says.

"It's very much a Western privilege to have Muslim women talking about how putting on the hijab was their choice, and it most likely was.

"But we have to be honest about this not always being the case."

Yes, many women do.

Shazma says the first time she wore the hijab she felt "liberated".

"To me, it felt that I was in control [of] who could say what [to me]," she says.

"When people speak to me, there is this veil of respect … where they speak to me rather than objectify me.

"I've not felt objectified at all, since I've [started wearing] the hijab whilst in many instances, I felt objectified prior to wearing the hijab."

Is it appropriate to ask about someone's hijab?

The answer isn't straightforward, and it depends on the person.

In general, Muslim women often say they don't mind answering questions about their hijab, as long as cliches and stereotypes are avoided.

Shazma isn't bothered by questions but says some can get annoying, particularly when people make assumptions. 

"It is almost stock standard that people ask me if I'm hot in my hijab," Shazma says.

"I mean, this is something we dread every summer, particularly here in Australia, because it is such a typical question that is asked of us very often."

She says it's a "silly" misconception to assume Muslim women can't dress according to the weather.

"I remember one particular incident where I was waiting for the elevator and this lady … literally stopped the elevator just to ask me, 'Oh, hey, I hope this is not offensive, but are you hot wearing that?'" Shazma says.

"Even though I'm used to getting this response, I was still tongue-tied.

"It's indirectly assuming that no, we can't think for ourselves [or that] we are not aware of our environment."

A common misconception about the hijab is that it's worn at all times.

In reality, a woman only has to wear a hijab if she's going to be seen by a man who isn't her husband or a blood relation.

If a woman is in a public place where only women are present, according to Islamic law she doesn't need to be covered.

However, some women may still choose to be.

In ABC TV's drama series, House of Gods , many female characters wear a hijab, but in some scenes, they're shown unveiled — like when friends Batul and Jamila are at a women-only pool or in their homes.

In other episodes, Batul and her sister Hind are seen reaching for a scarf when they're likely to see a man who isn't family.

In Islam, the hijab is considered a requirement, but in the words of the Qu'ran, "there is no compulsion in religion", meaning Muslims have a choice in their religious practice.

This is why some Muslim women choose not to wear the hijab and instead observe modesty in other ways.

Amal says Muslim women are diverse in their appearance and may not always look visibly Muslim.

But she says it doesn't mean they are any less devout.

"I'm really tired of the one-note portrayals of Muslim women," she says.

"If you look up Muslim women online, the first thing you will see is a veiled woman and probably a desert landscape."

What is 'de-jabbing'?

Choosing to stop wearing the hijab is known as "de-jabbing".

For many Muslim women, their journey of wearing the hijab is a beautiful and spiritual experience, but that's not the case for everyone.

At one point in her life, Amal wore the hijab, but over time she gradually modified her headscarf before deciding to completely take it off 10 years after first wearing it.

Amal says her decision to take it off was influenced by how she started to view the hijab.

"I outgrew it. It was no longer who I was … It no longer felt like a sincere act of devotion," she says.

"I did not want to cover my hair anymore.

"I wanted anonymity, to not stand out, and I didn't feel hijab resonated with me and the person I was becoming."

Amal's decision didn't come without criticism.

Three years after she chose to take it off, she wrote an article about her hijab journey.

"The fallout from that was extraordinary," Amal says.

She says some people in the Muslim community struggle to understand why she would have had an issue with continuing to wear her hijab.

"[People say], 'Oh, but it's just the scarf', but it's not. It's a symbol," Amal says.

"It carries meaning and purpose. It says something about the wearer.

"There's so much more to hijab."

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The Role of Religion in Shaping Mesopotamian Civilization

This essay about religion in Mesopotamia explores how deeply intertwined spirituality was with the daily life, governance, and societal structure of this ancient civilization. It highlights the central role of a diverse pantheon of gods, the significance of towering ziggurats as both religious and economic hubs, and the concept of divine kingship that connected rulers with the gods. The essay also examines how myths like the “Epic of Gilgamesh” provided moral and philosophical insights, and how religious practices evolved over time through cultural exchanges and conquests. It underscores how rituals, astrology, and festivals reinforced social cohesion and ensured divine favor, demonstrating the profound influence of religion on Mesopotamian life and its enduring legacy.

How it works

Religion in Mesopotamia was far more than a collection of beliefs and practices; it was a vital force that shaped every facet of life in this ancient civilization. The intricate pantheon of gods and the elaborate rituals dedicated to them were deeply intertwined with the political, social, and economic structures of Mesopotamia, reflecting a worldview where the divine and mortal realms were inextricably linked.

Central to Mesopotamian religion was the pantheon of gods, each overseeing different aspects of the natural and social world.

Anu, the sky god, Enlil, the god of wind and storms, and Inanna, the goddess of love and war, were among the most prominent deities. These gods were not remote entities but active participants in the everyday lives of the people. They were believed to inhabit the natural world and the constructed spaces of the city, making their presence felt in the fields, homes, and temples of Mesopotamia.

The temples, or ziggurats, were the most striking architectural expressions of Mesopotamian religion. These massive structures, with their ascending terraces, were designed to bring humans closer to the divine. The ziggurats served not only as places of worship but also as centers of economic activity. They housed priests and priestesses who performed daily rituals, maintained the temples’ wealth, and administered the redistribution of resources. The offerings made to the gods, including food, drink, and precious items, were a way to gain favor and ensure the continued prosperity and protection of the city.

Mesopotamian rulers were deeply intertwined with the religious landscape. Kings were seen as chosen by the gods, their authority divinely sanctioned. This concept of divine kingship meant that the ruler’s primary duty was to act as a mediator between the gods and the people. The king was responsible for building and maintaining temples, leading religious festivals, and ensuring that the gods were properly worshipped. In return, the gods were believed to bestow their blessings on the king and the kingdom, ensuring stability and prosperity.

Religion also provided a framework for understanding the world and human existence. Mesopotamian myths and epics, such as the “Epic of Gilgamesh,” explored profound themes like mortality, the search for eternal life, and the nature of human relationships. These stories offered not only entertainment but also moral and philosophical insights, helping individuals navigate the complexities of life. The mythological narrative of Gilgamesh’s quest for immortality, for instance, reflects the Mesopotamian understanding of the inevitability of death and the importance of leaving a lasting legacy through one’s deeds.

The dynamic nature of Mesopotamian religion is evident in its adaptability and evolution over time. As the region experienced conquests and the rise and fall of empires, new gods were incorporated into the existing pantheon, and religious practices were modified. The syncretism seen in Mesopotamian religion allowed for the integration of different cultural and religious influences, creating a rich and diverse spiritual landscape. For example, the Akkadian Empire’s conquest brought the god Marduk to prominence, and his rise was marked by the creation of the Babylonian creation myth, the “Enuma Elish,” which established Marduk as the supreme deity.

Daily life in Mesopotamia was steeped in religious practice. From birth to death, every major life event was marked by rituals aimed at securing the favor of the gods. Astrology and divination were common practices, used to interpret the will of the gods and predict the future. The movements of the stars and planets were seen as manifestations of divine intention, and specialists known as baru priests would interpret these signs to guide decisions in both personal and state matters.

Religious festivals were another vital aspect of Mesopotamian life, serving both to honor the gods and to reinforce social cohesion. These festivals, often tied to agricultural cycles, included elaborate processions, feasts, and ceremonial performances. The Akitu festival, for instance, celebrated the New Year and involved a dramatic reenactment of the creation myth, symbolizing the renewal of life and the reaffirmation of the king’s divine mandate to rule.

Despite the centrality of religion, Mesopotamian spirituality was not monolithic. Different city-states had their patron gods, and local religious practices could vary significantly. This diversity was a source of both conflict and cultural exchange. Wars between city-states were often framed as battles between their gods, and victories were interpreted as demonstrations of divine favor. Conversely, peaceful interactions facilitated the exchange of religious ideas and practices, contributing to the rich tapestry of Mesopotamian spirituality.

In conclusion, religion in Mesopotamia was a multifaceted and dynamic force that permeated every aspect of life. The gods were intimately involved in the affairs of the world, and their worship was integral to the functioning of society. Temples served as both religious and economic centers, while myths and rituals provided a framework for understanding existence and maintaining social order. The adaptability of Mesopotamian religion, its integration with political power, and its profound influence on daily life underscore its significance in shaping one of the world’s earliest and most influential civilizations. The legacy of Mesopotamian religion, with its complex interplay of divine and human realms, continues to offer insights into the ancient world and its enduring quest for meaning and order.

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