In his 23 year mission, Prophet Muhammad (peace be upon him) fought 9 major battles. The total time it took to fight those battles was about one week. Roughly 138 Muslims and 616 non-Muslims died. The Prophet passed away in the year 632 CE. At the time of his death he controlled an area of some 3 million square kilometres. A land mass about the size of Europe (minus Russia) was conquered with less than a thousand casualties. What was the secret to the Prophet’s military success? Simply this: he stormed hearts not walls.
The Prophet always emphasized peace as his first and foremost priority but when he had no other choice, he fought to protect his faith and followers. Despite winning almost every major battle he fought, the Prophet instructed Muslims not to go about seeking conflict:
“Do not look for a fight with the enemy. Beg God for peace and security. But if you do end up facing the enemy, then show endurance and remember that Paradise is under the shadow of the swords.”
Throughout the Quran Muslims are told not to initiate hostilities; that God does not love aggressors; and to conclude treaties of peace even if they suspect treachery from the enemy (see Quran 2:190; 4:90; 8:61 etc.).
The Quran gives hope to Muslims that enemies can one day become beloved friends through God’s Grace and that no one should deal unkindly or unjustly toward those who have not caused them any harm.
“It may be that God will ordain love between you and those who are now your enemies. God is All-Powerful. God is Ever-Forgiving, Most Merciful. God does not forbid you from being good to those who have not fought you for your faith or driven you from your homes or from being just towards them. God loves those who are just.” (Quran 60:7-8)
In 7th century Arabia there were no rules of warfare, no protection for non-combatants and no prohibitions against heinous practices such as cutting off the ears and noses of those who died in battle. Muhammad, peace be upon him, made it unlawful to attack any civilians or clergy, to destroy crops or houses of worship, to kill animals or to mutilate the dead. If war was to take place, its only theatre was the battlefield. Even then, if an enemy solider decided to accept the message of Islam, it was unlawful to kill that person. They were to be treated as a member of the faith.
The Quran staunchly opposes the killing of innocent lives and God reminds Muslims that the sacredness of human life was taught to other faith communities before them.
“We decreed to the Children of Israel that if anyone kills a person – unless in retribution for murder or spreading corruption in the land – it as if he kills all of mankind, while if any saves a life it is as if he saves the lives of all mankind.” (5:32)
The root meaning of Islam – and related words like Muslim – in the Arabic language is peace, safety and security. The Quran mentions 99 Most Beautiful Names of God. One of them is “As-Salaam” which means “The Source of Peace” (59:23). The Quran refers to paradise as “the home of peace” (6:127). Each and every day hundreds of millions of Muslims greet and say goodbye to another by saying, “May God’s Peace be with you.” These words are also the last words Muslims utter when they conclude each of the five daily prayers. It is often said that Islam was hijacked on September 11, 2001.Terrorism is simply murder by another name; murder is one of the gravest sins in Islam.
In the sequel to this article, we will look at some of the root causes of terrorism and extremism.
Nothing excuses the killing of innocent people. The devastation and anguish that such violence causes is often beyond description. Ask the families who lost loved ones in 9/11 or 7/7 or the terrorist attacks in Madrid. Their agony is mirrored a world away by families who have seen relatives torn apart by air strikes in Afghanistan and Gaza or by suicide attacks in Iraq and Indonesia. The cultures and languages may be different but the emotional and psychological impact is very similar. Islam condemns the killing of all innocent people no matter if the killings were committed by an individual or a group or by a state. All of these crimes must be condemned.
To end any cycle of violence its root causes must be properly examined. Although Muslims die in greater numbers from terrorist acts than any other group, it is often their religion that is held up as the cause. But according to the University of Chicago’s Dr. Robert Pape, the world’s foremost expert on suicide terrorism, “The root cause of suicide terrorism is foreign occupation”[1] and “over 95% of all suicide attacks are in response to foreign occupation.”[2] Pape heads the Chicago Project on Security and Terrorism (CPOST) which maintains the world’s largest database on suicide terrorism dating back to 1981. He’s authored two books – Dying to Win and Cutting the Fuse – that back his claims with meticulous research and analysis. In Dying to Win he states the presence of “tens of thousands of American combat troops on the Arabian Peninsula from 1990 to 2001” made the probability of Al-Qaeda attacking America “from five to twenty times more likely.”[3] Al-Qaeda and its proxies were willing to use any means necessary to get foreign troops out of Muslim countries after the first Iraq war. The ensuing sanctions against Iraq led to an estimated 1.5 million civilian deaths – half of them children.[4]
CPOST’s research shows the largest Muslim nations that do not have a foreign army presence have produced suicide terrorists “on the order of 1 per 71 million people”; but in Persian Gulf countries, where American combat troops are stationed, the rate is “1 per million, or 70 times more often.”[5]
Since the horrific attacks of 9/11, millions of innocent Muslims have suffered throughout the world.
Thousands of “special forces” are operating in countries like Yemen, Somalia, Chad, Niger etc. To add further injury, a sophisticated network of propagandists are making millions of dollars posing as “experts” and stoking fear and hatred against Muslims.[13]
But has all this death, destruction and constant fear mongering made the West safer? Pape answers yes and no. Although there have been no more attacks on the American homeland, extremism is on the rise and there are more incidents of suicide terrorism against American and NATO military targets overseas. Simply put: “the more occupation, the more suicide terrorism.” CPOST’s analysis is that foreign occupation actually increases the risk of another 9/11.[14]
What is the way forward? Are we locked in a permanent cycle of war, terrorism and death? Is the suicide rate of 6500 American soldiers a year[15]an inevitable by-product in this global blood feud? Fortunately, public opinion in the U.S. seems to be slowly changing. A Zogby poll in 2010 “found that 27% of Americans now believe that the `most important factor’ motivating terrorists to attack the United States is that they `resent Western power and influence,’” while 33% still believe the terrorists want Islam to dominate the world.[16] For the 33% it may be helpful to note that, according to CPOST, groups like Al-Qaeda, Hamas and Hezbollah are not working and conspiring with one another like a fascist monolith – “what stands out is that each is driven by essentially nationalist goals to compel target democracies to withdraw military forces from their particular homeland.”[17]
The solutions Pape offers may not endear him to either of America’s main political parties. To protect America’s oil interests, he argues for working with national armies and local militias to oppose terrorist groups and for keeping U.S. air and naval forces “over the horizon” in case they are needed. He also advocates for energy independence, tougher immigration controls and a 1,951 mile long “fence” along America’s border with Mexico.
Whatever the demerits of his recommendations, Pape’s data on three decades worth of suicide terrorism by people of various faiths and nationalities is impossible to dismiss. Occupation harms both the occupied and the occupier. In Cutting the Fuse he notes, “Since Israel withdrew its army from Lebanon in May 2000, there has not been a single Lebanese suicide attack.” [18]The conclusion is inescapable. A just and lasting peace is the key to safety and security.
[1] Dying to Win The Strategic Logic of Suicide Terrorism p. 245, published 2006 by Random House
[2] Cutting the Fuse the Explosion of Global Suicide Terrorism and How to Stop It, page 329, published 2010, by University of Chicago Press
[3] Ibid p. 242
[4] Source: http://www.iacenter.org/warcrime/charges.htm
[5] Dying to Win The Strategic Logic of Suicide Terrorism p. 242, published 2006 by Random House
[6] Source: http://www.unknownnews.org/casualties.html
[7] Source: http://www.justforeignpolicy.org/iraq
[8] Source: http://www.unhcr.org/pages/49e486426.html
[10] Source: http://www.thestar.com/opinion/editorialopinion/article/1193996–pakistan-is-turning-into-another-afghanistan
[11] Source: http://www.guardian.co.uk/news/datablog/2010/aug/10/afghanistan-civilian-casualties-statistics
[12] See 2011 paper by Professor Neta Crawford, Boston University: http://costsofwar.org/sites/default/files/articles/14/attachments/Crawford%20Afghanistan%20Casualties.pdf
[13] “Fear, Inc. The Roots of the Islamophobia Network in America” http://www.americanprogress.org/issues/2011/08/islamophobia.html
[14] Cutting the Fuse the Explosion of Global Suicide Terrorism and How to Stop It, pages 329-331, published 2010, by University of Chicago Press
[16] Cutting the Fuse the Explosion of Global Suicide Terrorism and How to Stop It, page 329, published 2010, by University of Chicago Press
[17] Dying to Win The Strategic Logic of Suicide Terrorism p. 243, published 2006 by Random House
[18] Cutting the Fuse the Explosion of Global Suicide Terrorism and How to Stop It, page 329, published 2010, by University of Chicago Press
Which legal tradition has the following characteristics?
Most people might say the American or European legal systems. That could be true. It would also be true if someone said the Islamic legal tradition. Perhaps this is why in 1935, the United States Supreme Court honored Prophet Muhammad (peace be upon him) as one of the 18 greatest lawgivers in human history.
The late Dr. Muhammad Hamidullah, an acknowledged expert on international law, has written two thought-provoking books in which he argues that Islam pioneered international law and the first written constitution of the world was developed by Prophet Muhammad (peace be upon him) when he founded the city state of Madinah.[1]
Sharia has been presented by fear mongers as monstrous, murderous and a grave threat often without even understanding what the term means.
The word sharia means a “path” or “a way” in Arabic and it covers a huge range of human activity. On a personal level, sharia is a system of guidance for every day life. It is not an exaggeration to say that it covers a person’s entire existence. Birth, death, marriage, diet, hygiene, sex, beliefs, theology, prayer, fasting, charity and funerals are all covered by sharia. Historians disagree on when exactly Muslims arrived in the Americas. Some argue that Muslims came to the west 5 centuries before Columbus while others say it was in the 14th century. Either way, sharia has been practiced in the west for a very long time.
On a broader level sharia covers a large number of legal branches such as:
Each area of law has its own specialization, its own highly developed procedures and regulations and a broad range of legal interpretations and understandings. Scholars of Islamic law agree that time, place and social customs impact the law and its rulings.
The vastness and comprehensive nature of Islamic law often eludes simple minded bigots or those “experts” on Islam that would like to reduce sharia to short, fear inspiring soundbites.
For over a thousand years Islamic scholars and jurists have neatly defined the core values and goals of the sharia. Based on their exhaustive understanding of the primary sources of the law, legal experts tell us the objectives of sharia are to protect: religion, life, intellect, progeny and wealth. Contemporary legal scholars are seeking to expand the list to include concepts such as fundamental rights and liberties, economic development and peaceful coexistence among nations.
The most criticized and talked about aspect of the sharia are its prescribed corporal punishments. For many people, that is the sum total of sharia. This is the subject of our second article on this topic (click here).
[1] Cf. The Muslim Conduct of State, and, The Written Constitution of the World, by Dr. Muhammad Hamidullah
The great jurist and Islamic scholar, Ibn Al-Qayyim, wrote “Any ruling that abandons justice in favor of tyranny, mercy for its opposite, public benefit for corruption, and wisdom for futility – would have nothing to do with the sharia even if it is shown, by some remote interpretation to be a part of it.” Ibn Al-Qayyim wrote these words over 800 years ago.
Classical jurists often presented a dynamic vision of Islamic law. They envisaged a legal system that could respond to changing social, political, economic and technological conditions of Muslims wherever they governed themselves in any part of the world. It is important to note that Islamic law cannot be imposed in the absence of an Islamic state. In other words, there is no compulsion and no such thing as mob style justice in Islam.
At various times in Islamic history, scholars defended the sharia from being manipulated by corrupt Muslim rulers. It was not uncommon for them to be tortured or even killed for speaking out. When European colonists ruled the Muslim world, the attacks were amplified and included a systematic dismantling of educational institutions, imprisonment and murder of scholars and a relentless stream of propaganda. Post independence, autocratic rulers (often colonial proxies) would reward scholars who toed the line and brutalized those who didn’t. The evolution of Islam’s legal system has greatly been affected by such traumatic events.
The most common criticism against sharia is directed at its fixed corporal punishments. These penalties have been called barbaric but critics of sharia could rightfully be asked if they may be throwing out the baby with the bathwater. Islamic law is extremely broad and diverse. At present the application and development of Islamic law is uneven at best. In fields such as finance, constitutional theory and medical ethics, legal experts have done a great deal of positive work. The $1.5 trillion Islamic finance market is one of the fastest growing in the world and has brought prosperity to non-Muslims and Muslims alike. During the international economic crisis of 2008, Islamic financial institutions were affected but remained relatively stable. Influential economists, such as Kenneth Rogoff from Harvard University, suggest the equity and risk sharing nature of Islamic finance possesses an advantage over conventional debt centered instruments.
Similarly, Islamic scholars have cultivated a careful and balanced approach toward newer medical technologies such as stem cell research, artificial insemination and organ donations. They have shown how the broad sharia principles can help guide these technologies in Muslim countries. For example, artificial insemination is considered permissible so long as it occurs between husband and wife.
But what about the cruelty and brutality of the sharia? There are roughly 6 fixed punishments (or “hudood”) in Islamic law. They include punishments for murder, theft (break and enter), highway robbery, fornication, adultery, falsely accusing a woman of sexual impropriety and the use of intoxicants. In the majority of these cases, a host of qualifiers must be present before the punishment can be carried out. For example, judges are exhorted to err on the side of compassion and mercy in all cases involving the hudood. If there is the slightest reason to doubt the guilt of a defendant, the fixed punishment is lifted. Similarly, if there are contributing factors such as a shortage of food, a person is not considered liable if they steal. Before a man or a woman can be convicted of fornication or adultery, four credible witnesses must come forward to say they clearly saw the act of penetration taking place. A spectacle such as this would be unheard of in Muslim society. In fact, if less than four witnesses come forward or if someone falsely accuses a woman of sexual impropriety, then those making the allegations will face punishment by flogging. Even if a spouse walks in while their partner is engaged in illicit sexual relations with someone else, the spouse’s testimony could not singlehandedly bring about a charge of adultery. The most a court would do in such a case would be to dissolve the marriage.
Islamic scholars often state that one of the main objectives of the hudood is to help people realize the enormity of these crimes in the sight of God. The impossibly high standards of proof needed to convict a guilty person meant the punishments were “almost never applicable.” What critics often lose sight of is that the explicit moral deterrent of these punishments has had a tremendous influence on Muslims for centuries and has helped generations of human beings from Marrakech to Montreal stay clear of these vices.
Even when such penalties are applied by some Muslim countries, a variety of respected Islamic scholars and thinkers have criticized the way they are carried out pointing to a number of sharia violations.
The call to impose sharia in Muslim countries is seen by many believers as the restoration of a divinely prescribed legal system that will benefit their societies. The more its opponents decry it, the more determined its supporters are to implement it. For over a century, Islamic scholars have researched and commented on ways to improve the implementation of sharia, of the need to reexamine certain rulings in the light of changed conditions and of new methods for legal instruction, training and distributing justice. These scholarly works could do much to defuse the passion on both sides of the debate. If only the voices of knowledge and wisdom could be heard above the clamor of ill will and irrationality.
In cultures around the world one can see a beautiful array of traditional Muslim dress. Traveling through countries Africa, the Middle East, South Asia, the Malay archipelago and South Eastern Europe – a stunning diversity of color, patterns, prints and materials greet the eyes. Traditional Muslim clothing not only reflects the culture of the people and creativity of the clothiers, it comes from a time honored tradition of using locally grown materials, organic dyes and is especially suited to the climatic conditions of each region. Within this huge range of fashion is a simple unifying principle – modesty.
“Tell the believing men to lower their gaze and guard their private parts: that is purer for them. Surely God is aware of everything they do.” (Quran 24:30)
In every tradition and culture, there is a concept of “appropriate dress.” In the west we have dress codes at restaurants, there is business attire, casual clothing, formal wear and so forth. Within the Islamic tradition, one essential principle regarding dress is that it not be indecent. Muslim men have a responsibility to dress modestly just as much as Muslim woman. In fact, “modesty” is not limited to clothing either. Muslim men are obligated to treat women with respect, dignity and honor. Ogling or leering at women is forbidden. Inappropriate touching or remarks are also forbidden. Making a woman feel that she is being objectified or harassed in any way is not only against Islamic principles and values, it is considered a serious character flaw.
“And tell the believing women that they should lower their gaze, guard their private parts, and not display their beauty except for what normally shows; and to draw their veils over their bosoms.” (Quran 24:31)
Modest dress and behavior is a divinely prescribed responsibility for Muslims of both genders. The Prophet Muhammad (peace be upon him) described modesty as the distinctive quality of Islam. And yet the hijab did not bar women from being prominent and active participants in the Prophet’s community. Whether it was in the field of worship, business, education, charitable work, community and even military service, women were acclaimed for their notable roles in the Prophetic era.
The hijab involves wearing clothing that is not tight fitting and that covers a woman’s body with the exception of her face, hands and feet. This is required when a woman would be in the presence of men who are not closely related to her. The hijab is not required in front of a woman’s father, husband, brothers, sons, grandfathers, grandsons, father-in-law, sons-in-law, nephews, minor male children or elderly men.
Not too long ago there used to be a very sexist saying that “Women should be seen and not heard.” At one time in the west the notion that women should be valued for their bodies but not valued for their minds was acceptable. A very similar sort of misogyny existed at the time of the Prophet Muhammad, peace be upon him, in 7th century Arabia. With the advent of Islam, the modest dress of a Muslim woman (hijab in Arabic) became a barrier to treating women as sexual objects. Interestingly enough, one of the meanings of the word hijab is barrier. The hijab not only forced men to think of women in different terms, it allowed women to understand that their true worth was far more than physical beauty. The Prophet Muhammad peace be upon him taught his followers “God does not look upon your bodies and wealth rather He looks toward your hearts and deeds.”
It is often difficult for Muslim women living in western countries to understand why they are thought of as being “foreign” or inferior when one of the most venerated woman in western (and Islamic) history was Mary the mother of Jesus (peace be upon him). Many Muslim women dress in a manner that is very similar to popular representations of Mary (may God be pleased with her). And yet there are attempts by various western governments to deny Muslim women basic rights as citizens simply because of the way they dress. Even more insidious is the discrimination that goes on in the job market. Muslim women report being told there are no vacancies despite want ads asking people to apply. There have also been high profile cases of large corporations discriminating against hijab wearing employees.
On the other hand there are some Muslim countries where women are expected to go beyond the norms of the Quran and are penalized by the legal system if they fail to do so. The Prophet Muhammad, peace be upon him, never mandated the use of face veils (niqab in Arabic) for all women and yet some Muslim countries have made it the law. Similarly, there are no prescribed penalties in Islamic law for women if they do not observe the hijab (or the niqab) but several Muslim countries have chosen to adopt such measures. Respect for all women is a fundamental principle in Islam. A Muslim woman wearing hijab is not necessarily more pious than a Muslim woman who does not. Moreover many Muslim women who wear it often came to the decision after years of soul-searching. As hijab is considered an act of worship, its observance should be broached with great compassion and wisdom. Unfortunately, in two distinct regions of the world, some Muslim women have found themselves victims of two opposing forms of extremism.
Islam has always stood for communities living in harmony and for Muslims to exemplify the highest standards of care and concern toward others. One of the most emphasized of all the Prophet’s teachings was being good to people.
“A person is not a believer who fills his stomach while his neighbor is hungry.”
“The best of neighbors in the sight of God is the best towards his (or her) neighbor.”
According to Islamic scholars a “neighbor” is not merely someone living next door; in fact, a neighbor can be anyone who lives in the same vicinity. The rights of neighbors must be honored regardless of their faith, ethnicity or economic status.
“And help one another to do what is right and good; do not help one another toward sin and aggression.” (Quran 5:2)
Muslims are duty bound to work for the common good not only with fellow Muslims but all those in society with whom they share a common goal. In addition, Muslims are not permitted to harm to their communities. The Prophet Muhammad, peace be upon him, warned his followers against harming their neighbors in any way.
“A person whose neighbors are not safe from his evil will not enter paradise.”
Even before he received revelation from God, the Prophet was known throughout his hometown of Makkah for his generosity and helping people in need. In premodern times there were no law enforcement agencies and the weakest members of society often had no place to turn. The Prophet made a pledge along with leading people of his tribe to protect the rights of the poor and vulnerable as well as victims of fraud and deceit. He said that, even after Islam, he readily would have joined such a pact again. Throughout his life, the Prophet encouraged Muslims to do good.
“The best of you are the best in character.”
Historians tell us that the concept of national citizenship didn’t take root until the French Revolution in 1789. When Prophet Muhammad (peace be upon him) founded the city state of Madinah almost 14 centuries ago, he created a charter that described the Muslim and non-Muslim residents of the area as being “one nation.” The noted expert on international law, Dr. Muhammad Hamidullah, referred to this charter as “the first written constitution of the world.”
A recently published book[1] written by an Indian professor makes an important contribution to the biographical literature on the Prophet Muhammad (peace be upon him). Professor Yasin Mazhar Siddiqi focuses on a single aspect of the Prophet’s life: his role as a minority in a non-Muslim society.
Citing numerous classical texts and reference works, Professor Siddiqi draws the following conclusions for current day Muslim minorities based on the Prophet’s own life example:
As a religious minority the Prophet did not have a carefree life. He and his followers and their families faced physical, psychological and economic persecution for over a decade. Even though they were victims of torture and murder they continued to return evil with good; to treat others with compassion and respect; and to help the poor and downtrodden. When he was forced to leave his hometown to save his life, the Prophet appointed his cousin Ali to stay behind so that the possessions people had left with the Prophet for safekeeping could be returned to their rightful owners. When the Prophet established his own community with its own volunteer army, he still preferred to live in peace with his neighbors. In an era when blood feuds lasted generations he would say, “Hate your enemy mildly; he may become your friend one day.”
Giving back to your society, helping others, working for the good of all are not exclusive to Muslims. That it is even necessary to point these values out as being part of Islam speaks to how far purveyors of Islamophobia have succeeded in spreading their bigotry. It also speaks to the need for Muslim minorities to live by Islamic norms. The Prophet taught that Muslims are not true to their faith until they wish for others what they wish for themselves. To achieve this standard is the highest level of citizenship.
[1] The Prophet Muhammad A Role Model for Muslim Minorities, Islamic Foundation UK, 2006
There is a saying that used to be in vogue in the Indian subcontinent. Loosely translated it goes something like this – “wealth can be sacrificed for life; life can be sacrificed for honor.” It is not an exaggeration to say that for many societies and cultures, individual and familial honor is held in greater esteem than life itself. The United Nations Population Fund estimates that approximately 5000 women are killed each year for the sake of someone’s “honor.” The sad reality is that this barbaric practice is found among many races, cultures and faith groups.
Experts tell us people often commit such murders thinking that, by shedding the blood of the “dishonorable” person , they are somehow atoning for the sin and salvaging their reputation. It is almost as if they feel compelled to offer a human sacrifice to appease a shadowy pagan deity who is the custodian of honor and stature.
There is no room in Islam for anyone to be judge, jury and executioner. Whether the alleged offender is a relative or not, no one has the right to commit murder. Islam stands in absolute opposition to all notions of conceit, pride and arrogance.
“Do not turn your nose up at people, nor walk about the earth arrogantly, for God does not love arrogant or boastful people” (Quran 31:18)
The Quran describes God as the “King of Kings” and the Lord of the Universe. For any human being to ascribe honor to themselves before God is simply delusional.
“all honor is with God.” (4:139)
“If anyone desires glory and power, to God belong all glory and power” (35:10)
Similarly God is the only Being capable of bestowing honor upon others.
“You honor whoever You will and humble whoever You will” (3:26)
“anyone disgraced by God will have no one to honor him.” (22:18)
The Quran clearly teaches that every sane, adult is responsible for his or her own actions.
“no soul will bear another’s burden” (17:15)
“even if a heavily laden soul should cry for help, none of its load would be carried, not even by a close relative” (35:18)
Another disturbing issue is associated with this form of murder. By ending an alleged sinner’s life, an odious assumption is made by the killer that the victim could never repent nor would s/he be forgiven by God. This is a clear violation of the Islamic concept of God’s Limitless Mercy and Forgiveness.
“Say: O my Servants who have transgressed against their souls! Despair not of the Mercy of God: for God forgives all sins; He is Oft-Forgiving, Most Merciful.” (39:53)
There is no “honor” in murder. Unfortunately, some Muslims steeped in ignorance and beholden to distorted notions of honor and piety are flouting the laws and norms of Islam. To kill a person unjustly is one of the gravest sins in Islam and must never be taken lightly.
The news profession is full of quaint aphorisms like “if it bleeds, it leads.” A pithy way of saying that if there’s blood on the ground, the story will have prominence. Muslims may wish to coin an adage of their own when it comes to reporting the news: “Islam = extremism.” To be fair, some stories about Islam and Muslims are not extreme at all but far too many stories present the faith and its followers through a bloodied lens.
There are currently around 1000 honour killings per year in India alone … Crimes against women motivated to maintain or restore ‘honour’ can be found in a variety of cultures and historical periods; a law that allowed for ‘honour’ killing was part of the Italian penal code right up until 1980. (Source: http://honour-killings.com/faq/#fourteen)
The issue of honor killing is not limited to Muslims and is totally rejected by Islam . In fact, Muslims have publicly condemned this heinous practice in various countries around the world. Public campaigns have been mounted in Jordan (2001), Turkey (2005) and Canada (2012). Islamic scholars, Muslim leaders and organizations in Canada issued a call to eradicate domestic violence asking members of all communities to raise awareness around this issue and calling upon the Muslim community to ensure that it is “equipped with the necessary resources and training so that they can offer mediation, conflict resolution, and domestic violence counselling in a manner that reflects professional standards, contemporary research, and religious scholarship.”
Still, news coverage of Muslims involved in so-called honor killings seems intent on presenting the issue as “Islamic.” Would any of us take a news organization seriously if a story about a man killing his girlfriend for flirting with someone was presented as a “western” problem? Does the west somehow have a monopoly on homicidal boyfriends? To make matters worse, what if media trotted out anti-western “experts” who tell us that the remedy for this situation is to force all the westerners to live by eastern standards or else send them home?
Even more disturbing is the lack of focus on the motive behind the murders. Was there family dysfunction at play? Was mental illness or substance abuse involved? Can mainstream social services work with newer communities to raise awareness and resources to prevent these crimes from happening again? It seems that this information is of no real value to most news organizations. Dramatic music and shrill commentary on the evil deeds of “the other” seem to be enough.
The Democratic Republic of Congo has witnessed some of the most horrific and deplorable atrocities against women in recent times. A study in the American Journal of Public Health stated that over 400,000 women and girls were raped in a single year (2006 – 2007). About 85% of the population is Christian. Could you imagine the headlines if they were Muslim?
To appreciate how far the treatment of Muslim women today is from the Islamic norm, we need to understand the situation of women in 7th century Arabia.
In an age when women were treated like chattel, baby girls were routinely buried alive and where the leading cultures of the world debated whether a woman had a soul or not, Islam’s revolutionary message tossed established social norms aside in unprecedented fashion within a span of 23 years. Some of the new “norms” that Islam established included:
– Refuting the concept that God is a man. In Islam God has no gender!
– Women not only have a soul, they receive the same rewards for their faith as men
– A person who cares for two daughters and raises them well is guaranteed paradise
– Women have the right to be educated
– A woman has the right to own property and conduct their own businesses
– It is a woman’s right to choose whom she wishes to marry and to seek divorce
– A woman does not have to share her wealth with her husband
– Paradise lies at the feet of a mother
– Women did not have to change their names when they were married
– A woman had the legal right to fixed shares of inheritance from her husband, children, grandchildren and brothers. She could not be disinherited either.
Islam’s message of a God without gender, of God’s love and honor for women, Islam’s call to end injustice and oppression of women and to uplift their status transformed the Prophet’s community. The first believer in the Prophet’s message was a woman – his wife Khadija. She was also a major financial supporter of her husband’s message. The first person to be martyred in Islam was an impoverished woman by the name of Soumayya who was publicly executed for believing in One God. Some of Islam’s greatest scholars, even some of its bravest soldiers, were women.
After the Prophet’s death, his wives were an immense source of knowledge for the nascent Muslim community. One of the most prolific narrators of the Prophet’s sayings, his habits, his likes and dislikes was his wife, Aisha. In fact, it was agreed by consensus that the Prophet’s wives were the sole authorities when it came to providing guidance on how he conducted his marital life. This knowledge was passed down from generation to generation and is still studied by Muslims interested in how to conduct their marital relationships with love, wisdom, spirituality and understanding.
In the sequel to this article, we will take a look at how the situation for Muslim women began to change as the Muslim world grew in size and influence.
“And the believing men and the believing women are protectors and supporters of one another …” (Quran 9:17)
“In God’s eyes, the most honored of you are the ones most mindful of Him: God is All-Knowing, All-Aware.” (Quran 49:13)
The sweeping changes in the status of women brought about by the Quran and the teachings of Prophet Muhammad (peace be upon him) in the 7th century continued even after the Prophet’s death.
Women’s endorsement and allegiance was sought by the community during the nomination of the successors to the Prophet. They played very prominent roles in advising Muslim rulers on issues such as military leave for solidiers or even admonishing them if a particular policy contravened the spirit of the Quran. Men and women from near and far flocked to learn the sciences of the faith – Quranic commentary, Prophetic traditions, jurisprudence, grammar and morphology, history and so forth – from renowned women scholars. Complex and difficult legal dilemmas were often brought to the Prophet’s wife Aisha for resolution.
The early Muslim community recognized and honored a wide spectrum of women’s roles and responsibilities. A mother was considered the first school for her children. The Prophet taught that an honest and trustworthy business person would occupy the highest ranks of paradise. An essential characteristic of faith was to provide sincere and informed advice to leaders in the community. No role was considered insignificant or unworthy of God’s appreciation and acceptance.
This progressive state, however, would not remain the same. Various political and social trends were responsible.
Despite these changes we consistently see brilliant examples of achievement by Muslim women throughout Islamic history and across the Muslim world. Women from Africa to India to the Persian Gulf distinguished themselves as major Islamic scholars, controllers of gargantuan public endowments and even as ruling queens of their countries. Their legacies would at times acquire global stature. A female Muslim scholar by the name of Fatima Al-Fihri was responsible for creating the world’s first university in 859 CE. The Qarawiyyin (also spelled Karouine) University still exists in the city of Fez.
During the Industrial Age, most of the Muslim world was overrun by European colonial powers. Muslim women suffered not only death and economic deprivation, they were often victims of systematic rape and sexual abuse. The colonial powers created a societal “elite” that acted as grassroots watchmen of empire. These homegrown loyalists were often scathing in their rejection of their own people’s faith, values and customs. Many of them formed the political power bases of their countries after the colonial masters left. Corruption, poverty, illiteracy and a lack of safety and security became the hallmark of numerous countries across the Muslim world.
Enormous economic and educational challenges continue to confront the global Muslim community. These issues are often left unstated by those who criticize the treatment of Muslim women. If they are mentioned, Islam is typically made the scapegoat. The fallout from colonial rule and totalitarian rulers in the post colonial era has been conflicts, wars and deprivation for millions. Fifty-six Muslim majority countries make up a quarter of the world’s population but account for less than five percent of its economy. Muslims comprise the world’s largest refugee population. Without access to education, health care and social services, people trapped in narrowly defined notions of faith and culture face monumental odds against changing their circumstances. To blame Islam for decades and even centuries of repression and misrule is both ignorant and short sighted.
And yet a shift toward Islamic ideals is discernible throughout the Muslim world. Muslim women have been at the forefront of popular freedom movements across the Middle East. A Muslim woman from Yemen – Tawakkul Karman – was a co-recipient of the Nobel Peace Prize in 2011. Women Islamic scholars have once again begun to make important contributions to legal and spiritual discourses. Women are also making greater inroads in various fields of education and employment. The west has a potentially critical role to play in this progress. Not as condescending “west knows best” task masters but as concerned citizens of the global village that help foster dialogue, debate and development in a spirit of mutual compassion and respect.
Muslims regard Muhammad (pbuh) as the last of a long line of Prophets and Messengers sent to every nation and tribe. This Prophetic brotherhood includes Adam, Noah, Abraham, Isaac, Ishmael, Jacob, Moses and Jesus (peace be upon them all). Therefore, Islam regards all expressions of monotheism as coming from the same Source and the Prophets as messengers from the same Almighty God. Prophet Muhammad (peace be upon him) once said that the difference between him and the other prophets is that they came primarily to their people but he was sent to all of humanity. For Muslims he is considered to be the seal and finality of all of the Prophets and Messengers as his message transcended all boundaries of race, language and tribe.
Muhammad (pbuh) was born in Makkah in the year 570 A.D. during a time of great ignorance and religious uncertainty. He was from the tribe of Quraish and a direct descendant of the prophets Ishmael and Abraham (peace be upon them). His father died before he was born and his mother passed away shortly after his birth. He was raised mainly by his uncle, Abu Talib, and spent much of his early years as a shepherd. Muhammad (pbuh) became renowned for his sincerity, generosity and truthfulness. He had a contemplative nature and shunned the idolatry, and decadence of Makkan society.
In later years, Muhammad (pbuh) became fond of leaving the city and meditating in the mountains nearby. He would spend hours gazing at the star-filled Arabian sky and reflecting on his humanity and the divine nature of creation. At the age of 40, he received a revelation from the Angel Gabriel, commanding him to recite and ponder his existence. This was the beginning of the final Divine Testament, the Qur’an, revealed to Muhammad (pbuh) over a period of 23 years – a scripture that would guide him to form a community of believers in One true God. His followers were from different nations and tribes but their faith in God was the same as Messengers of monotheism who came before them. Muhammad (pbuh) had begun a mission that would change the Arabian Peninsula from a state of war, paganism and debauchery to a society of compassion, Godliness and unity. His message would reach the far corners of the earth within 100 years and usher in a period of intellectual and spiritual transformation.
After 13 years of teaching pure monotheism and breaking down racial and class divisions, Prophet Muhammad (pbuh) was rejected by the leaders of his hometown in Makkah. Many of his followers were tortured and killed. He, eventually migrated to Al Madinah in the north of Arabia and began developing an Islamic society. He laid the foundations of this society in three major ways:
Muhammad’s teachings transformed people’s character by bringing out the best in humanity. He was quoted as saying:
“Extend peace greetings among yourselves, provide food to the needy, maintain close relations, observe prayer at night while people are asleep, then you will peacefully enter Paradise.”
“He will not enter Paradise, he whose neighbor is not secure from his wrongful conduct.”
“To remove something harmful from the road is charity.”
“Charity erases sin just as water extinguishes fire.”
“ Show mercy to people on earth, so that Allah will have mercy on you in Heaven.”
“The Believers in their mutual love are like the human body, where when the eye is in agony, the entire body feels the pain. When the head aches, all the body parts will suffer.”
“Provide food and extend greetings to whom you know or do not know.”
These concepts in 6th century Arabia, they were a total revolution in human affairs. No wonder they spread so fast throughout Arabia and beyond. It is no surprise that they continue to inspire people of all nations, languages and ethnicities even in today’s troubled world.
The word “Islam” comes from the Arabic roots sa-la-ma, meaning peace and submission. In the religious sense, Islam means “actively achieving peace through submission to God (Allah).” Based on this definition, all of the great Prophets and Messengers, such as Adam, Abraham, Moses, David, Jesus and Muhammad (peace be upon them), and those who believed in them were followers of Islam.
Islam therefore is not an ethnic religion but a way of life expressed in all parts of the world. Islam, in essence, is a qualitative term that values submission to the Supreme Being above the ideas and whims of humanity. A Muslim is one who seeks that peaceful existence through submission to the Creator. This does not mean that a Muslim gives up his own culture but merely conforms his lifestyle to the universal principals of Islam for the love of God and to live in peace with all beings. A Muslim can live in any climate and in any part of the world. Muslims are Asian, European, African, Middle Eastern, Chinese, Aboriginal, Native American and so forth.
There are more than a billion Muslims in the world today. They live in virtually every country and are represented in every race.
Islam is not an organization, cult, secret order or fraternity. Even a person living in the Amazon rainforest who believes in One God and lives a righteous life in harmony with nature is in essence a Muslim. There is some Islam in all of us but not all of us have learned to recognize it and implement its lifestyle.
For Muslims, this Divinely revealed way of life is the most important knowledge that people can acquire. Given the unprecedented attention that is paid to Islam, it could benefit every person to take some time and investigate what this way of life is truly all about.
Meeting Muslims, face-to-face, and hearing about Islam from its original sources leaves a much different impression of Islam than what is generally portrayed in movies or shown in mainstream media. In this globalized world where we are likely to meet a variety of individuals from disparate backgrounds, it is important that we not rely on misrepresentation and stereotypes. It is necessary to be educated about the people around us.
Islam is based on five important foundations that act as pillars of the faith.
Muslims are exhorted to live life based on sincerity, love, mercy, honesty and forgiveness. These teachings put them on the path of all of the prophets and righteous people from the beginning of time.
The Qur’an encourages humanity to reflect upon our existence. Muslims are instructed to use their intelligence and observe how the heavens and earth function. In the second chapter of the Qur’an, we find the following:
“Indeed in the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which benefits humanity, and the rain which God sends down from the sky thereby reviving the earth after its death, and scatters about in it creatures of every kind, and in the varying direction of the winds and clouds subservient between the sky and the earth, are indeed proofs for people of understanding.” (2:164).
The Prophet Muhammad (peace be upon him) motivated his followers to seek knowledge from the cradle to the grave. Their greatest asset was something unheard of in the 7th century: open minds.
When Europe was in the midst of almost a 1000 years of ignorance known as “the Dark Ages” (from around 400-1500 A.D.) the world of Islam entered a “Golden Age” that lasted more than a millennium (from the 7th to16th centuries A.D.). As Islam’s message of a single human family under the One and Only God spread rapidly in the 7th century, Muslims came across storehouses of knowledge in the libraries of the world. Within a short period of time they were able to recover much of the earliest sources of wisdom of human civilization. They assembled the writings of the ancient Egyptians, Indians, Syrians, Persians, Greeks, Chinese and other people.
The scholarly writings of the ancients were translated and often assimilated into Islamic thought. Most of this translation occurred in a 200 year period from the 9th to 11th centuries. Prestigious centers of learning were founded in major cities of the Muslim world where scholars from all religions and nationalities were invited to conduct research. Scholars were offered the weight of their books and inventions in gold. An unprecedented explosion of knowledge gave light to an age that had once been stricken with darkness. Muslim scholars developed the scientific method and perfected it by performing precise experiments based on their own understanding and the theories of the ancient scholars.
New applied methods of science in just about every field were developed to respond to the needs of the growing Muslim world. This knowledge became the stimulus for the European Renaissance and the revival of ancient civilization in much of the known world. To learn about specific achievements by scholars in the Muslim world, continue reading.
As the world of Islam expanded from Arabia to China in the east, the Atlantic Ocean in the west, the Russian steppes in the north and the East African coast in the south, new challenges faced those in authority. Muslims had to confront complex issues around law, finance, medicine, and so much more.
The Caliphs turned to the sharpest minds in the land to find solutions to emerging problems. An example of this is found in the writings of the great Muslim scholar Al-Khwarizmi. In Latin he was known as “Algorithm” – a word that is indispensable in our digital age. Al-Khwarizmi also gave us the word algebra. In his book “Al-Kitab al Mukhtasar fi Hisab al-Jabr wa al-Muqabala” Al-Khwarizmi stated:
“That fondness for science, by which God has distinguished … the Leader of the faithful…has encouraged me to compose a short work on ‘Calculating by (the rules of) Completion and Reduction,’ confining it to what is easiest and most useful in arithmetic, such as men constantly require in cases of inheritance, legacies, partition, law suits, and trade and in all their dealings with one another, or where the measuring of lands, the digging of canals, geometrical computations, and other objects of various sorts and kind are concerned.”
Most western history books entirely omit the contributions made by Muslim scholars during this period but an objective look at the roots of modern science and scholarship will show that not only did the Muslims preserve ancient knowledge but they also laid the foundations for modern thought.
Major Fields Originated by Muslims |
Major Fields Advanced by Muslims |
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Algebra |
Acoustics |
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Anesthesia |
Agronomy |
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Biology |
Anatomy |
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Botany |
Architecture |
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Cardiology |
Astronomy |
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Chemistry |
Calculus |
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Dermatology |
Electrochemistry |
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Embryology |
Engineering |
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Geology |
Genetics |
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Metallurgy |
Geometry |
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Modern History |
Geophysics |
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Modern Surgery |
Mathematics |
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Modern Medicine |
Meteorology |
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Optics |
Philosophy |
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Parasitology |
Physics |
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Pediatrics |
Trigonometry |
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Pharmacology |
Taxonomy |
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Toxicology |
Thermodynamics |
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Urology |
Zoology |
These tremendous achievements led to thousands of innovations and inventions. Some of the substances and devices introduced into Europe by Muslims include: coffee, cotton, paper, glass, mirrors, crystal, street lamps, satin, pepper, paper money, postage stamps, pendulums, book binding, clocks, astrolabes, compasses, slide rules, flasks, surgical instruments, windmills, artificial teeth, globes, citrus fruits, eye glasses, velvet, almanacs, encyclopedias, and saddles.
Scholars in Europe recognized the achievements of Muslims and began to earnestly translate their works. Thousands of Latin renditions were produced, mainly in the 13-15th centuries. This period of translation was the basis of the European Renaissance and not a direct transfer of knowledge from the Greeks and Romans.
Undoubtedly European scholars made great contributions to science and literature but to omit the Islamic achievements of this age is one of the greatest errors in history.
Recommended Resources:
Web
Film
PBS Documentary Series: Empire of Faith
Short Film: 1001 Inventions and the Library of Secrets (starring Ben Kingsley)
Books
“1001 Inventions: The Enduring Legacy of Muslim Civilization” published by National Geographic
“Science in History” by J.D.Bernal
“Introduction to the History of Science” by G. Sarton
“The Hidden Debt to Islamic Civilisation” by S.E. Al-Djazairi
“The Miracles of Islamic Science” by K. Ajram.
“Science and Civilisation” by S.H. Nasr
“Development of Science and Technology in Islamic History” by Shabeer Ahmad.
Muslims believe that Jesus, the son of Mary, is one of the most important Messengers of Almighty God. He is loved and respected by Muslims of all nations. Muslims regard Jesus (peace be upon him) as the Messiah promised by Allah to the Children of Israel. Born in a miraculous way without a physical father, Jesus performed miracles right from his birth.
“Remember when the angels said: ‘O Mary, God gives you good news of a word from Him whose name is the Messiah, Jesus, son of Mary, revered in this world and the Hereafter, and one of those brought near (to God). He will speak to the people from his cradle and as a man, and he is of the righteous.’ She said: ‘My Lord, how can I have a child when no mortal has touched me?’ He said: ‘So it will be. God creates what He wills. If He decrees a thing, He says to it only Be! And it is’” (Qur’an, 3:45-47).
Muslims believe that the miraculous birth of Jesus was by the order of God, in the same way that God created Adam with no father or mother. Prophet Muhammad (peace be upon him) referred to Mary as one of the most virtuous women who ever lived. Jesus confirmed his Prophethood, confounding his detractors by performing a series of miracles in his lifetime. The Qur’an testifies to this by quoting from Jesus, himself:
“I have come to you with a sign from your Lord. I make for you the shape of a bird out of clay. I breathe into it, and it becomes a bird by God’s permission. I heal those born blind and the leper. And I bring the dead to life by God’s permission.” (Qur’an, 3:49)
Muslims also believe that the miracles of Jesus extended to his persecution. Although his enemies planned to crucify and disgrace him, God saved him by raising him up to Himself.
“…they said: ‘We killed the Messiah Jesus, son of Mary, the messenger of God.’ They did not kill him, nor did they crucify him, but it appeared so to them. Those who disagreed about him are full of doubt; they have no knowledge of it, they follow conjecture. They certainly did not kill him. No! God raised him up to Himself. God is Almighty, All-Wise.” (Qur’an: 4:157-158)
It was God’s Will that the Messiah would not be disgraced by crucifixion. Another man was made to appear like Jesus and he was crucified in the Messiah’s place.
For Muslims, Jesus was a sign to all people and a harbinger of the coming of the last Prophet, Muhammad (may God’s Eternal peace be upon them both).
Upon researching the history of Jesus and the lives of his disciples, Muslims scholars have found that entire communities of early Christians shared nearly identical beliefs concerning Jesus. The followers of this creed spread the concept of Monotheism to the east and south of Palestine. They were popularly known as “Nazarenes.” They maintained the Law of Moses, confirmed the Oneness of God and the prophethood of Jesus. For this, they were persecuted by the Roman Empire.
In contrast, another group of Jesus’s followers adopted the teachings of Paul who had never met Jesus in person yet claimed he saw a vision of Christ while traveling on the road to Damascus. According to Paul, the teachings of Jesus were not exclusive to Jews and it was not necessary to strictly adhere to the Law of Moses. His followers became known as “Christians” and his doctrine lead to the belief in the divinity of Christ and the Crucifixion.
By 312 A.D., when the power of Rome was centered in Constantinople, the Emperor Constantine set out to unify Christianity and the ancient Pagan traditions of the Mediterranean region. He changed the Sabbath to Sunday and adopted the cross, formerly an ancient pagan symbol, as the official symbol of Christendom.
The teachings of Jesus as preserved by the Nazarenes had spread far and wide and were represented by teachers like Arius, an African priest. He refused to accept the innovations of Paul and declared openly that Jesus was a prophet and a human being. These views were unacceptable to the official Roman church that had convened a special Council of Bishops at Nicea in 325 A.D. where the doctrine of the trinity was chosen as the ‘true doctrine of Orthodox Christianity.’ This Council canonized four gospels while rejecting hundreds of others and labeled those Christians who opposed their views as heretics. Arius was poisoned and died in Constantinople, subsequently thousands of his followers were persecuted and killed.
Despite widespread persecution, these Unitarian Christians survived and settled among the populations of Syria, Palestine, Egypt and North Africa. Their uncompromising belief in one God and the humanity of Jesus paved the way for them to accept the message of Islam. The faith of these new Muslims was so strong that their lands remain among the most important centers of the Muslim world to this today.