We keep hearing arguments about Islam from different people. Some question Islam as a real religion, and others try to prove that Islam is the true religion sent by God. However, I think that there is a major problem with these types of arguments. In fact, many people who undermine Islam by questioning it are not usually in search of truth. Rather, their sole goal is to humiliate Islam and make themselves happy with whatever belief they have.
Although Islam encourages people not to accept anything without understanding, when it comes to the point where arguments and discussions have no learning point, and become only a waste of time, Islam orders Muslims not to argue with people who have no intention to learn and improve; “do not dispute concerning them, except for a seeming dispute”. (18: 22)
Therefore, in this text, I would not try to justify the validity of Islam for those who have no intention to consider Islam as a path in life. But I would like to share my amazing experiences of being a Muslim with those who are looking for a safe path in life. Also, I will explain why I believe that Islam is the most complete religion and guideline in the world.
Is that true to say all prophets from Adam, Abraham, Moses, Jesus to Prophet Muhammad (peace be upon them) were Muslims? Or is it just a tool that Muslims use to justify Islam as the best religion? To find the answer to this question, we must first understand what Islam is.
The word Islam means submission, and Muslim is the person who is submitted to God and His divine orders. Now, let’s have a look at the following verses of the Quran that state all religions that have been sent by God were sent to make humankind submitted to God (Muslims).
In Chapter Baqarah when the story of Abraham and his son Ishmael (PBUT) is narrated, while they are making the house of God in the current city of Makkah, they pray God to make them Submissive (Muslim) to Him:
“As Abraham raised the foundations of the House with Ishmael, [they prayed]: ‘Our Lord, accept it from us! …. ‘Our Lord, make us submissive to You, and [raise] from our progeny a nation submissive to You …” (2: 127-8) And then in another chapter of the Quran, Allah informs believers that Islam first came from Abraham; “The faith of your father, Abraham. He named you ‘Muslims’.” (22: 78)
Also God orders the Prophet Muhammad (PBUH) to emphasize the fact that the religion he brought is the same as the religion of Abraham (PBUH): “(O Prophet!) Say, ‘Indeed my Lord has guided me to a straight path, the upright religion, the creed of Abraham, a Hanif, and he was not one of the polytheists.” (6: 161)
Prophet Josef (Yusuf) (PBUH) prays to his lord to take his soul while he is a Muslim: “Let my death be in submission [to You], and unite me with the Righteous.” (12: 101)
“And Moses said, ‘O my people! If you have faith in Allah, put your trust in Him, if you have submitted [to Him].’” (10: 84) The last part of this verse in the Quran is written as “if you are Muslims.”
“Say, ‘We have faith in Allah and in what has been sent down to us, and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and that which Moses, Jesus, and the prophets were given by their Lord. We make no distinction between any of them, and to Him do we submit.” (3:84)
According to what we discussed so far, we release that “all Prophets irrespective of the fact whether they had or did not have an independent code of law, had the same mission and preached the same message.” [1] The prophets came with the same message from God to guide human beings to the right path, and the nature of human beings in all eras are the same; “So set your heart as a person of pure faith on this religion, the original nature endowed by Allah according to which He originated mankind (There is no altering Allah’s creation; that is the upright religion, but most people do not know.)” (30: 30)
And in another verse, it is explained that: “Indeed, with Allah religion is Islam, and those who were given the Book did not differ except after knowledge had come to them, out of envy among themselves...” (3:19)
Therefore, the guideline that is sent for human in all eras should be the same, as the nature of human beings in all periods has been the same. There are some rulings in the Quran that may change according to the conditions of the time. Since, Islam is a universal religion, not a contextual one.
“Should anyone follow a religion other than Islam, it shall never be accepted from him, and he will be among the losers in the Hereafter.” (3: 85)
Now that we discussed all the prophets were Muslims, and the only religion sent by God was Islam, why do we say that the religion of Prophet Muhammad (PBUH) should be followed, not the religion of Prophet Moses (PBUH) or Prophet Jesus (PBUH) or even prophet Abraham who was the father of Muslims?
It is said in the Quran that Prophet Muhammad (PBUH&HP) was a role model for humankind: “There is certainly a good exemplar for you in the Apostle of Allah—for those who look forward to Allah and the Last Day.” (33:21)
While it is also stated in the Quran that Prophet Abraham and his followers such as Prophet Lout (PBUT) were role models for mankind: “There is certainly a good exemplar for you in Abraham and those who were with him, when they said to their own people, ‘Indeed we repudiate you and whatever you worship besides Allah.” (60: 4)
As mentioned before, Islam started with Prophet Abraham (PBUH), and he is named in the Quran as the father of Muslims. While in the above verse he is mentioned as a role model for Muslims. The same is with Prophet Muhammad (PBUH) who is called a role model for Muslims. Therefore, one can conclude that the only thing that makes the religion of Prophet Muhammad (PBUH) the last and most complete religion is the growth of this religion throughout the time.
People’s intellectual immaturity was the main reason why God renewed his message and developed it over time. However, by the advent of Islam and revelation of the holy Quran, humanity had passed the period of its childhood and had become mature enough to preserve its intellectual heritage, i.e., the religion of God [2].
There are many scientific points in the Quran that has been mentioned about 1400 years ago. These issues have been discovered by scientists only during the past 200 years. I would mention a few examples and will leave the rest for you to study in the Quran.
Issues regarding embryology have been mentioned in the Quran: “Certainly We created man from an extract of clay. Then We made him a drop of [seminal] fluid [lodged] in a secure abode. Then We created the drop of fluid as a clinging mass. Then We created the clinging mass as a fleshy tissue. Then We created the fleshy tissue as bones. Then We clothed the bones with flesh. Then We produced him as [yet] another creature.” (23: 14) and in another chapter, it is said: “created man from a clinging mass.” (96: 2)
With regards to Big bang as the start of this universe, Allah says: “Have the faithless not regarded that the heavens and the earth were interwoven and We unraveled them, and We made every living thing out of water?” (21: 30)
Many years ago people believed that the shape of the earth was flat and they had a fear of falling down the edge of the earth at a point when the earth is finished! [3] While 1400 years ago in the Quran Allah says: “It is He who created the night and the day, the sun and the moon, each swimming in an orbit.” (21: 33) “Thereafter He spread out the earth” (79: 30), but He mentions that although the earth is not flat, we have created in a way that you can walk on it without the fear of falling down: “Allah has made the earth a vast expanse for you.” (71: 19)
One of the reasons that some people stand strongly against Islam is that they say there are some rules in the Quran that are against human rights. In answer to such arguments, one should ask ‘Who defines human rights?’
Human rights that we have in our era is created by human beings and does not go any higher than human understanding. When a human mind tries to create human rights, with the best considerations, they may always forget about some other aspects of human being and the atmosphere around him. Therefore there is no doubt that in many cases, human rights that are written by human beings may be against real human rights.
Having discussed all the above points, I sometimes come to a point where I cannot understand some points of the Holy Quran according to my logic. What to do at these times?
I assume that a sound mind would say that when most of something makes complete sense to you and amazes you for its incredibility, then for that one percent, maybe I should think that the problem is not with the book, but with my understanding.
In the end, I would like to invite people to wisely think about their way of life, their goals, and aims in life. I would like to ask every human to read the Quran as a book that would definitely have many pints for human growth in it; shall it be scientific, moral, social or lifestyle points, it can help all of us to experience a better personal and social life.
References:
- https://www.al-islam.org/printpdf/book/export/html/19182
- https://www.salamislam.com
Imagine one of your ordinary days in which you go out in the morning to go to work or the university or anywhere else. You attend some gatherings. You see men and women around you interacting and greeting on different occasions and in various manners, more frequently shaking hands.
You are a member of this community too, and you also used to greet different people with whom you had interactions every day and perhaps it was not important for you if the person you shake hands with is a man or a woman. But now, as a Muslim, you must know that shaking hands in Islam with the opposite gender is forbidden. If this has raised a question in your mind, we will be discussing the issue here.
As a scientific fact, everything we do, or we say, or any other kind of action we perform via every part of our body from legs up to the eyes, or even any thought passing into our minds has energy in itself. Once we bring something into existence, such as an utterance or an action, hence its specific kind of energy, it will never go to an end; but it is transformed and transferred to different targets, leaving its influence on them and first on ourselves.
Thus in our interactions, we are producing some kind of energy. So when people from the opposite genders confront each other and shake hands or kiss or hug each other, as a kind of greeting, what kind of energy is being interchanged between them?
God has put some kind of desire in human’s nature by which the opposite sexes are attracted to each other. When women and men who are non-Mahrams, greet each other in any way involving touching their bodies or looking at one another in such a way that arises this desire, they will be leaving a negative effect on each other; although it may feel pleasant.
Once this instinct is provoked, to satisfy their sensual needs, people may go further in their relationships and may be driven into immoral and sinful acts. The final result would be regret, distrust among people and broken families and other mental and physical consequences. Because in Islam’s viewpoint, sensual desires must only be satisfied among spouses. Due to this and some other reasons we might not know, God has set some rules regarding the quality of relationships between women and men. Following these rules will make concepts like marriage and family meaningful.
One might say that we do not have any bad intentions in our relationships with those who are considered non-Mahram for us. We can control our desires when confronting them and nothing sinful happens. But the prophet Mohammad (PBUH) and his family who were the purest ones of all time obeyed these rules too.
They avoided any kind of interaction with non-Mahrams that are considered to be Haram.
When people came to the prophet for Bay’ah (to swear allegiance), he shook hands with men, and for women, a container of water was brought in which the prophet put his hand and took his hand out and then women put their hands in the water to make their pledge [2].
A Muslim is only allowed to touch the body of those of the same gender and those of the opposite gender who are Mahram for him/her.
A man can only look at the face and hands of a non-mahram woman if they do not have decorations and on the condition that it is not for pleasure [i].
In the Quran, we read: “Say to the believers, that they cast down their eyes and guard their private parts… And say to the believing women, that they cast down their eyes and guard their private parts, and reveal not their adornment, save such as is outward…” (24:30-31). Non-Mahrams must be careful with their speaking, too. In another part of Quran, we read: “…be not abject in your speech, so that he in whose heart is sickness may be lustful, but speak honorable words.” (33:32). In these verses of the Holy Quran, the danger of arousing sexual desires through speaking and looking has been warned. However, there are no limits to touching, looking, and talking between spouses.
And some exceptions may occur. For example, if a doctor of the same gender is not available, one can go to a doctor from the opposite gender and touching and looking is permitted in this case. But only in case of necessity and as much as needed.
Most probably it will be hard for you to find an excuse to refuse to shake hands with non-mahrams especially those with whom you had usual interactions before. Because in your society this may result in a misunderstanding about your attitude toward people.
When a non-mahram wants to shake a hand with you, if you politely say that due to religious matters you can't shake hands but you are pleased to meet them, in most cases, they will accept it from you without being offended. This would be better rather than falsely mentioning illness and other things. But if you explained your reason honestly and someone reacted badly, you do not need to bother yourself convincing that person.
To conclude, shaking hands, kissing, hugging, and every other kind of greeting and interaction between non-Mahrams which involves touching and also looking at each other on purpose, and talking with each other in a tempting manner are Haram in Islam.
Notes:
[i] Refer to the article “The Islamic etiquette of looking” for more information.References:
- shakin hands in islam
- Mohammad ibn Jarir Tabari, “Tarikh-e Tabari,” vol.3, p.61-62.
Responsibility in Islam also covers every action that one is supposed to do as a Muslim and his/her interactions with others. Thus, human beings are responsible towards others including: whoever they interact with, whatever they have been given in this world, the divine duties they are expected to perform, and their surroundings and environment.
The responsibilities of a Muslim towards other human beings were discussed in the first part of the article. Here the focus is on the responsibilities towards some non-humans including divine duties [i] and, the property and belongings.
The right of the ritual prayer over one is to know that he\she is standing before God. Knowing that one should stand in His presence like a lowly servant who is inclined to approach his lord, and who is fearful and ashamed because of his\her sins, but still hopeful of His mercy [1], is our responsibility in Islam towards our prayers.
He\she should also magnify Him through stillness, bowing of the head, humbleness of the limbs, yielding of the wing, and by saying the best supplications to Him. Then, one should beseech Him to save him\her from the punishments that he\she deserves for his\her faults and sins [1].
The right of fasting is to know it as a veil that God has set up over one’s tongue, hearing, and sight, private parts, and stomach, to protect him\her from the Fire. Whoever protects his\her parts of the body with the veil of fasting, can be hopeful to be saved from the punishments and the Fire.
But if one leaves his\her parts of the body to do freely unlawful (Haram) acts (e.g., looking at unlawful things and scenes that incite lust and encourage disobeying God) and does not fear God, he\she won’t be safe anymore [1].
The right of pilgrimage is that one should know that he\she has immigrated from his\her sins to God and is standing in His presence. He\she should also know that it is through the pilgrimage that one’s repentance can be accepted and he\she performs an obligation made incumbent upon him\her by God [1].
Of the rights of charity is to know that it is like storing away with God and is a deposit for which no witness is needed. Hence, it would be better to donate in private other than in public. Also, one should not remind others of what he\she has donated since the charity is like a saving whose benefit returns to the donor.
Otherwise, the same thing might happen to him\her when someone else does him\her a favor. Moreover, reminding others of the charity donated demonstrates the impure intention of the donor; like the tendency to show off or humiliate others [1].
Of the rights of the offering is to consider it as a way to expose oneself to God’s Mercy. So, one should make offering not for receiving others’ approval, but God’s approval. Therefore, what others say about the offering should not matter [1].
Of the rights of the belongings and property over one and one's responsibility in Islam towards them are to gain it through lawful (Halal) means, to spend it on lawful (Halal) purposes, and to utilize it such that it brings about blessing and salvation in this world and the Hereafter [1]. Imam Sadiq (AS) said that whoever makes money in unfair ways, he\she will lose it justly [2]. According to Surah Qasas, one should use the wealth that God has granted for doing good to others and preparing for the Hereafter (28:77).
The property and wealth should be used to get God’s satisfaction. It is narrated from Prophet Muhammad (PBUH) that God will punish those who forget about the poor people among them and keep on raising money [3]. Hence, one should not prefer his\her belongings to his\her spirit such that he\she hesitate to use them for spiritual progression. Otherwise, others will inherit this property after his\her death. If they utilize the inherited property in unlawful (Haram) ways, he\she will also be punished for that. If the inheritors use the inherited property properly, they are the ones who will be rewarded [1].
Notes:
[i] The acts and practices that are obligatory (Wajib) or recommended (Mustahab) in Islam.
[ii] Animal sacrifice for the sake of God.
References:
- Imam Zayn al-'Abidin (AS), “Treatise On Rights (Risalat al-Huquq)”.
- S. al-Harrani “Tuhaf al-Uqul”, p. 321.
- W. al.Hilli, “Tanbih al-khawatir wa nuzhat al-nawazir”, vol. 1, p. 10.