Frequently Asked 100 Q&A About Muslims-1st Part
The following questions are actual questions that are repeatedly asked of our speakers 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. Answers are revealed by clicking on each question and concealed by clicking again on the question
GENERAL QUESTIONS ABOUT ISLAM
1. What is the difference between the words “Islam,” “Islamic,” “Muslim,” and “Arab?
“Islam”
Islam is the name of a religion, as Christianity and Judaism are names of religions. In Arabic the word Islam is commonly translated as “submission or surrender to God” or “peace.” Combining both translations results in the combined meaning “peace through following God’s guidance.” For Muslims, this is the goal and objective of Islam: to first establish peace within oneself by following God’s commandments, and as a result to interact peacefully with one’s family, neighborhood, city, etc and to work towards a peaceful and just society. Islam is considered a way of life for Muslims because it includes beliefs, practices, and good works in all aspects of a person’s life.
“Islamic”
Islamic is an adjective that modifies a non-human noun, for example, Islamic art, Islamic architecture, Islamic beliefs, etc. This term should not be used to refer to a person.
“Muslim”
A follower of Islam is called a Muslim. More commonly, a Muslim is defined as a person who believes in the oneness of God and the prophethood of Muhammad.
“Arab”
While the term “Arab” has been used in the past to reference members of an 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.
Islam’s primary message is a continuation of the monotheistic, Abrahamic tradition’s belief in one God. The three major dimensions of Islam include: beliefs, ritual practices, and doing good works. There are six major beliefs in Islam. There are also five central practices which are referred to as the Five Pillars. The last dimension of Islam focuses on good works and excellence in character in both one's spiritual relationship with God as well as in one's everyday actions.
3. What are the major beliefs of Muslims?
The six major beliefs in Islam are: belief in God; belief in angels; belief in God’s prophets/messengers; belief in God’s revelations in the form of holy scriptures sent to the messengers; belief in an afterlife which 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.
4. How do Muslims practice their faith?
Muslims practice their faith in many different ways, but the major practices 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 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.
5. What are the primary sources of knowledge about Islam?
The primary sources of knowledge about Islam are the Qur’an, which Muslims believe to be 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 and provide context to the Qur’an.
In addition to these primary sources, Muslims have also traditionally relied on the following: Scholarly consensus which basically means that knowledgeable scholars agree upon a particular issue that is not addressed specifically in the previously mentioned; primary sources; and analogical reasoning, which means applying principles or laws derived from the Qur’an and Sunnah to similar situations not explicitly addressed by them. For Shi’as, the rulings of the twelve imams are also considered a primary source.
THEODICY (Argument in defense of God’s goodness despite the existence of evil.)
6. Why do some people suffer so much in this life especially the innocent such as children?
Muslims 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 Muslims 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 a personal or another’s hardship with compassion and courage. Muslims believe that they are responsible for coming to the aid of suffering people and will be held accountable in the afterlife for how they respond to those in need. Muslims also take comfort in their belief that life doesn’t end after death.
GOD
7. God’s love for humanity is a central theme in Christianity. Are there similar teachings in Islam?
Actually, 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.”
8. 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 not possessing free will, but are assigned different 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 of compassion.
9. What does Islam say about Satan?
The word “jinn” refers to a third type of creation, in addition to humans and angels. Humans are said to have been made from clay, angels from light, and jinn from fire. While Islam teaches that some jinn are good and submit to God, it is believed that others, such as Iblis or Shaytan (Satan), try to tempt people to do evil, similar to the belief in Christian theology.
PROPHETS
10. How do the stories of the prophets in Islam compare with those in Christianity and Judaism?
The stories of the prophets in the Qur’an are similar to and often reflect the stories that are 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; the story of Jacob and his twelve sons, including Joseph, who is also considered a prophet; and the most oft-mentioned prophet in the Qur'an, Moses, and the story of his mission in Egypt to rescue his people. All of these stories are recounted throughout the Qur’an and bear striking similarity to Biblical versions with the main difference being the belief by Muslims that none of the prophets committed major sins.
11. Were there female prophets?
Some Muslim scholars hold the view that there were female prophets. Two of the women regarded by these scholars as prophets are Asiyah, the wife of Pharaoh, and Mary the mother of Jesus, because they both received revelation from God. Whether one takes the position that they were prophets who brought a specific message to their people or not, Muslims revere them as two amongst the many righteous and saintly women mentioned in the Qur’an.
MUHAMMAD
12. Why do you believe that the Prophet Muhammad is the final prophet?
Because the Qur’an states that the Prophet Muhammad is the “Seal of the Prophets” or the final prophet, and Muslims believe that the Qur’an is the revealed word of God that has been preserved in its original form.
Out of a sense of great respect, Muslims generally refrain from depicting the Prophet Muhammad and actually all the previous prophets, including Abraham, Moses, or Jesus, who are all highly revered in Islam. This is a position similar to Rabbinic Judaism and a number of other anti-iconic Christian denominations. But the issue with both the Danish cartoons and the film was that they did not merely portray the Prophet Muhammad - they did so in an offensive and provocative manner.
While Muslims believe in the right to freedom speech, note that even under the U.S. Constitution, there are limits on speech that balance one's right to free speech against the rights of others, including limits on "the lewd and obscene, the profane, the libelous, and the insulting or 'fighting' words - those which by their very utterance inflicted injury or tend to incite an immediate breach of the peace." (Chaplinsky v. New Hampshire (1942) 62 S.Ct. 766, 769.) This is why people generally avoid racist or anti-Semitic speech or representations. Additionally, in most Muslim countries, as in many countries throughout the world, control of speech is regulated by the government (ie. China, Russia), which is why many Muslims wrongly assumed that the U.S government supported the film.
At the same time, reacting to such representations with violence or other extreme actions contravenes the very example of the Prophet Muhammad and Islamic teachings which prohibit such behavior. Every American Muslim organization and Muslim leaders worldwide condemned these attacks and offered condolences for the death of the American ambassador, who was a much loved friend of Arabs and Muslims. The following week in Benghazi, thousands marched to protest the militants. It is important to note that the attacks on the embassy in Libya and the resultant deaths have been called into question by both Libyan and American officials as having been a pre-planned attack by militants, rather than a reaction to the film.
Many pundits have also opined that the reaction to the film was as much in response to American foreign policy that in the Muslim world has been viewed as anti-Muslim for a long time, as to the film itself. Specific issues often cited are continuing wars in Iraq and Afghanistan that have killed thousands of civilians, long time U.S. support for dictators in many Muslim countries, and other foreign policy issues.
It has also been pointed out by multiple sources that the numbers of people taking part in the largely non-violent protests that followed the initial ones in Egypt and Libya were a small fraction of the total population, and far less than the huge numbers of people who rallied for weeks and months against their own rulers during the Arab Spring. At the same time period there were huge demonstrations in Russia against the Russian President Vladimir Putin, while thousands turned out in Portugal and Spain to protest austerity measures.
While Jesus lived and interacted with others as a prophet and reformer, he did not embody the various roles exemplified by the Prophet Muhammad during his lifetime. The Prophet Muhammad, for example, held the positions of religious leader, husband, father, social reformer, statesman, judge, and military leader. This provides a complete picture of his actions under different circumstances.
During the first thirteen years of Muhammad’s prophethood in Mecca, he did not fight back against the severe persecution of his followers, some of whom were killed while others were subjected to a severe boycott, had their property destroyed or confiscated, or were forced to emigrate. It was only after the Prophet Muhammad was in a position to defend his community without harming civilian populations that he responded to the Meccans. By then, the early Muslims had been forced to migrate to Medina, where hostilities against them continued by the Meccans who were threatened by their growing number and influence in the region. (Fighting to defend oneself against oppression or to prevent oppression against someone else is permitted in Islam, whereas fighting as an act of aggression is not.)
15. Why did the Prophet marry so many women?
According to Islamic teachings, the Prophet Muhammad was married to only one wife during the prime of his life—from the age of 25 until he was over 50. In fact, his first wife Khadija was actually 15 years older than him, meaning she was 40 and he was 25 when they were first married. Only after Khadija’s death did the Prophet Muhammad marry more than one wife, all but one of whom had been divorced or widowed. According to Muslim historians, these marriages were contracted to assist needy widows and divorcees, and to solidify the community of Muslims by forging alliances among the tribes in and around Medina. It is important to note that polygamy was prevalent in Arabia in the 7th century as it was in many cultures, as demonstrated by references in the Bible to polygamous marriages by many of the prophets or patriarchs.
16. Why did the Prophet Muhammad marry a nine-year old? If she was not nine, how old was she?
Muslim scholars differ about the actual age of Aisha at the time of her marriage to the Prophet Muhammad. While some reports mention that she was nine, recent research suggests that she may have actually been closer to eighteen. Whatever her age, all scholars agree that she had reached puberty at the time of her marriage, since it is prohibited in Islam to have marital relations prior to that time. It is also important to note that any discussion about age and marriage in a pre-modern era needs to be understood in the context of the culture, time, and place. 1400 years ago, it was common for both genders to marry at puberty due in part to a much shorter life span than today. Since Aisha was betrothed to another person prior to her engagement to the Prophet Muhammad, and there are no records of any objection to the first engagement, this indicates that the practice of early marriage was common at the time. This is a practice that continued until the late 19th and early 20th century in much of the world, including Europe and North America.
It may be of interest to note that Aisha became one of the most educated, outspoken, and influential women in early Islamic history about whom the Prophet Muhammad said: “Take half of your religion from this young lady.”
JESUS AND MARY
17. What do Muslims believe about Jesus?
Muslims greatly revere Jesus and believe that he was born to the Virgin Mary through a miraculous act of God, just as Adam was created by God without a father or mother. The Qur’an describes his conception and birth, as well as his many miracles such as healing the sick. The Qur’an also emphasizes that Jesus was a great prophet of God, as well as a messenger who received revelation from God, but that he was, like all other prophets, a human being.
18. Why does the Qur’an talk about Jesus more often than Muhammad?
For Muslims, the Qur’an is not about any one person, but rather is considered to be a source of guidance from God to humankind. However, much of the Qur’an directly addresses the Prophet Muhammad, or relates events that happened to him and his followers, without mentioning his name (such as in Chapters Muzzamil, Muddathir, Dhuha, Inshirah, and Ya-Sin). Muslims believe that since the Qur’an was revealed after Jesus and previous prophets, part of the guidance conveyed by the Qur’an is related through the stories and teachings about these earlier prophets. The most frequently mentioned story in the Qur’an is the story of Moses and his liberation of the Children of Israel. The miracles of Jesus, Moses, David, Abraham, and all the other prophets are mentioned in the Qur’an as well.
19. What do Muslims believe about Mary?
According to Islamic teachings, she is the Virgin Mother of the Prophet Jesus. An entire chapter in the Qur’an is named after her. The chapter called Mary (Maryam in Arabic) and other verses in the Qur’an emphasize her piety, righteousness and her role as example for all people, male and female.
20. Why is it that Muslims do not celebrate the birth of Jesus at Christmas?
While many Muslims celebrate the period of the Prophet Muhammad’s birth with poetry, songs, and readings about his life and teachings, this observance does not have the same significance as Christmas for Christians (which celebrates what Christians believe to be the birth of the Savior and Redeemer of humankind). Similarly, Christians do not celebrate the births of the prior prophets mentioned in the New Testament. Muslims do commemorate the legacy of previous prophets by reading about their teachings and lives in the Qur’an and by saying, “peace be upon them” after their names.
QUR’AN
21. Is the Qur’an only read in Arabic?
No. Since only 20% 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 prayer, the Qur’an is recited in its original Arabic language (similar to some Catholic churches that still perform mass in Latin or synagogues that 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.
PRAYER
22. What forms of prayer do Muslims practice?
Muslims practice three forms of prayer: Salat (ritual prayer), Dhikr (remembrance of God, which is repeated a number of times), and Du’a (supplication, or asking God for a need, desire, or for forgiveness).
23. How long does each prayer (Salat) take?
Each prayer (Salat) lasts 5-10 minutes, depending on the prescribed length of the prayer 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.
24. In large groups women pray behind men. Why is that?
This is because the Muslim ritual prayer is very physical in nature, involving standing, bowing, and prostrating. People are supposed to stand side by side and shoulder to shoulder with those next to them. Most Muslims consider it distracting or immodest to have men and women praying side by side, or for women to prostrate in front of men. Therefore, for the sake of modesty, Muslim women either pray behind men, or parallel to men with a separation between them. The only mosque in which this does not apply is in the mosque built around the Ka’bah where men and women pray in circular formations around it. Muslims like to stress, however, that this separation only applies during congregational prayer or in the prayer hall of a mosque. Moreover, where people stand in prayer has no bearing on their status with God or each other.
25. How do very busy 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 prayers are spread throughout the day. In addition, each of the five prayers has a window of time in which the 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 day. However, if, for instance, Muslim firefighters 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.
KA’BAH
The Ka’bah is the cube-shaped building covered with a black cloth in Mecca that Muslims believe was built as the first house of worship to God. Muslims throughout the world face towards the Ka’bah when they perform each of their daily prayers.
Muslims believe that Adam built the original Ka’bah and that Prophets Abraham and his son Ishmael re-built and commemorated it as the first house of worship to God.
DAY OF JUDGMENT
28. How will God determine who goes to heaven and hell?
According to Islamic teachings, only God knows where a person will end up in the afterlife since only God knows a person’s intentions, deeds, circumstances and limitations. In the Qur’an, two of God's ninety-nine names include “the Judge” and “the Just.” Muslims believe that God will judge human beings according to His complete justice on the Day of Judgment based both on their beliefs and actions, taking into account the opportunities and abilities that He gave them.
According to Islamic teachings, God rewards whoever behaves righteously in this life. As for the afterlife, Muslims believe that God knows the innermost secrets of human hearts and He will judge everyone with absolute justice.
FREE WILL
According to Islamic teachings, unlike angels or animals, humans have the free will to choose to do good or evil in this life. Muslims believe that even though God knows people’s ultimate destination, they themselves do not have that knowledge. Therefore, whatever actions people commit are based on their free will for which they are held accountable.
OTHER RELIGIONS
31. How does Islam view other religions?
The Qur’an emphasizes the place and validity of prior religions: “For each of them We have established a law, and a revealed way. And if God wished, God would have made you a single nation; but the intent is to test you in what God has given you. So let your goals be everything good. Your destiny, everyone, is to God, Who will tell you about that wherein you differed” (Quran: 5:48). Additionally, the Qur’an recognizes the validity of previous prophets and scriptures including Abraham, Moses and Jesus and the holy books revealed to them. Previous religions are viewed as being rooted in the same primordial truths which were conveyed by the prophets or founders of all of major religions. At the same time, the Qur’an describes itself as the last and final message which confirms prior messages in the most complete form. However, Islam teaches that the salvation of all people—Muslims included—lies with God alone.
32. How does Islam view people of other religions?
The Qur’an recognizes and respects the diversity of God’s creation, both in nature and among people and teaches that human differences—including religious differences—are part of God’s plan: “And your Lord would have made humankind one people, had that been the divine will.” (Qur’an, 11:118). Additionally, the Qur’an teaches that God gives humans the free will to choose their faith: “…For every community faces a direction of its own, of which He is the focal point. Vie, therefore, with one another in doing good works. Where ever you may be, God will gather you all unto Himself: for, verily, God has the power to will anything” (Qur’an, 2:148). The Qur’an specifically refers to the followers of the previous Abrahamic holy books as “People of the Book,” generally interpreted to mean Jews and Christians, but expanded to include other faiths when Muslims encountered them in new lands. The Qur'an states, “The Muslims, the Jews, the Christians, and the Sabians, any who believe in God and the last day and do good have their reward with their Lord. There is nothing for them to fear; they will not sorrow” (Qur’an, 2:62) and in another verse “…among the people of scripture is a community that is upstanding; they read the signs of God through the hours of the night, prostrating themselves. They believe in God and the last day, and they enjoin what is fair and forbid what is repugnant, and they race to good deeds; they are among the righteous. And whatever good they do, they will not be denied it; God knows the conscientious” (Qur’an, 3:113-115). Additionally Islam teaches that the salvation of all people—including Muslims—rests with God in the afterlife since He alone is the judge of all people and only He knows the content of people’s hearts.
33. Who do Muslims consider to be an infidel and how should they treat them?
The term “infidel” did not come from the Muslims nor is it part of Islamic theology, but in fact originates in the 15th century from the Latin “infidelis” or the French "infidele" from in, meaning “not,” and fidelis meaning “faithful.” Today, according to the American Heritage Dictionary, an “infidel” is “one with no religious beliefs; “one who is an unbeliever with respect to some religions, especially Christianity or Islam;” or “of, or relating to unbelievers.”
While some people have translated or conflated the word “infidel” with the Arabic term kafir, it is not synonymous with the Arabic although some aspects are similar. The term kafir was originally defined as a person who rejects God or who hides, denies, or covers the truth. In the Qur’an, the term kafir is generally used to describe a person who not only rejects belief in Islam but also takes an antagonistic stance towards Islam and Muslims; the discourse is generally in the context of the Meccans who opposed and fought against the early Muslims. In most English translations of the Qur’an, the term kafir is generally translated as disbeliever, not infidel. In modern use, the word kafir is often used merely to mean a non-Muslim. Non-Muslims have the same right to be treated with respect and equality as a Muslim.
The Qur’an includes narratives about many historical figures and groups, including many of the same stories of prophets and people that are described in the Old Testament. The Qur’an, like the Old Testament is at times critical of some of the groups it describes as a means of conveying a moral lesson to later generations about a particular behavior or attitude. These include some Jews and Christians whom the Qur’an is critical of, not for their religion, but rather for behaving contrary to the principles of their own scriptures. The Qur’an similarly criticizes certain Muslim individuals or groups for their actions which also contradict religious teachings. Muslims view all these references as historical lessons from which to learn. It should be noted that the Qur’an also praises Christians and Jews who follow their own scriptures. Additionally, Christians and Jews are given the special status of “People of the Book.” More importantly, the Qur’an creates a framework for human dignity based on universal principles that transcend religion.
35. Does Islam teach the hatred or subjugation of non-Muslims?
Most Muslim scholars and people do not accept the view that Islam teaches the hatred or subjugation of non-Muslims. Those scholars or individuals who do propagate this ideology are a minority in the global Muslim population, and are generally viewed as extreme in their interpretation of Islam. Most scholars teach that people of other faiths are free to practice their religion, and that it is forbidden to convert anyone by force. They often cite Qur’anic verses, such as: “There is no compulsion in religion” (Qur’an, 2:256), or others that emphasize the plurality of religious practice. Specifically, the Qur’an mentions “People of the Book,” which is generally understood to refer to Jews and Christians. Muslims are commanded to safeguard their right to worship and their places of worship. The existence of old churches and synagogues throughout the Muslim world in places like Egypt, Turkey, Palestine, Jordan, Syria, and Bosnia as well as the existence of minority religious populations in those areas, as well as Hindus in India, demonstrates that this command was historically followed by many Muslim societies. While today there are instances of tensions between Muslims and practitioners of other faiths in their countries, these are typically due to either an extreme interpretation of Islam or the manipulation of religious differences for political purposes by one or both parties.
36. Do Muslims believe in the Bible and Torah?
Muslims believe in the five holy books or scriptures mentioned in the Qur’an as original revelations: the Scrolls as revealed to Abraham; the Torah as revealed to Moses; the Psalms as revealed to David; the Gospel as revealed to Jesus; and the Qur’an as revealed to the Prophet Muhammad. While Muslims accept that these holy scriptures were revealed by God, they do not believe that they have been preserved in the original form or language as when they were first revealed. Muslims believe that those aspects of the previous scriptures which were important to preserve are reiterated in the Qur’an, which is viewed by Muslims as the last and final revelation. Therefore, Muslims follow the teachings of the Qur’an rather than the other previous books, but may cite or refer to the Bible and Torah as they may refer to any religious text.
37. What is your proof of the authenticity of the Qur’an?
According to Islamic traditions, as the Qur’an was revealed, it was memorized and recited by scores of people exactly as it is still memorized and recited by multitudes to this day. Islamic traditions also state that the Qur’an was written down as it was revealed and that it began to be compiled shortly after the death of the Prophet at the time of the Caliph Abu Bakr. It was transcribed very carefully, with two people verifying each verse of the Qur’an in terms of both its script and placement in the text. Later, during the rule of the third Caliph Uthman, the completed and unified version of the Qur’an was copied and distributed to the major centers of Islamic civilization where they served as the basis for Qur’anic editions since then. Today the Qur’an has been translated into multiple languages with various translations in English that differ from each other. However, while translations in other languages may vary, the Arabic Qur’an is uniform throughout the world. Additionally, millions of people have memorized the Qur’an in its original Arabic.
38. Is it possible that Buddha is among the “unknown prophets”?
Although Buddha was not mentioned among the 25 prophets named in the Qur’an, because of his advocacy for a life of high moral behavior, some Muslim scholars suggest that Buddha may have been among the “unknown prophets” who, the Qur’an proclaims, were sent to every nation.
39. What is the difference between the Nation of Islam and the religion of Islam?
The Nation of Islam is a nationalistic movement that began in the early 20th century, whereas Islam is a religion that was revealed in the 7th century. The original Nation of Islam was also a single, hierarchical organization. However, In 1975 Elijah Muhammad’s son W.D. Muhammad disbanded the organization and moved his followers towards traditional Islam. The Nation of Islam was revived within a few years by various individuals, with the organization headed by Louis Farrakhan being the most prominent of these. Today, followers of his organization number less than 100,000 people, compared with the majority of African Americans who follow Islam. Unlike today’s Nation of Islam members, most mainstream Muslims are not part of a hierarchical organization.
In terms of ideology the Nation of Islam differs in two major ways: the founder of the movement, W.D. Fard, is considered God incarnate, and Elijah Muhammad is considered a prophet by members of the Nation of Islam. While there are other differences between the two, the Nation has adopted many Islamic traditions, such as women's dress, holidays, and some Islamic terms.
ISLAMIC HISTORY
40. How did Islam spread throughout the world? What was the process?
According to the most authoritative historical narratives, the process was mixed. It was similar to the way that Christianity spread in different parts of the world, with some notable differences. Islam spread throughout Arabia as a persecuted minority preached its message, and entered the Horn of Africa during this period as Muslim refugees fled the persecution. Eventually, the Muslims in Arabia began to defend themselves. From that time, preaching, trade, intermarriage, and military expansion were the main ways that Islam spread. Instances of Muslim military expansion are often not well understood. For example, it is not common knowledge that the intervention of Muslims was sought by oppressed groups in both Spain and Persia during the 7th century. Meanwhile, North Africa and Egypt were part of the Byzantine Empire until the Byzantines conducted aggressive military maneuvers near the Arabian border. When the Muslims responded in kind, war ensued, and the Byzantine Empire lost much of its territory to the Muslims.
When the new Muslims conquered Egypt, Persia, North Africa and India they became the rulers in those areas. However, in these same places, it often took centuries for populations to convert to Islam, mainly through interaction, intermarriage, and missionary efforts that emphasized spirituality (Sufism). Some rulers in the early years of Islamic rule (the Umayyads) actually discouraged conversion, most likely because adult men who converted would no longer pay jizya and would be eligible to join the military. Jizya was a tax paid to the government by non-Muslim men in lieu of their military service (however they were then not required to pay Zakat, which was required of Muslims to aid the poor). Moreover, significant groups living under Muslim rule, such as Christians in Lebanon and Hindus in India, never converted and continued to practice their religions until the present. In other areas, Islam spread mainly through trade and Sufi missionary activity.
However, in a few instances Islam did spread as a result of forced conversions. One well-known forced conversion helps to illustrate the fact that while a few Muslims endorsed forced coercion, they were repudiated by others. Maimonides, a well known Jewish scholar in Islamic Spain, was forced to convert to Islam after the Almohads removed the Almoravids from power. The Almoravid leadership was known for its strict interpretation of Islam, but it had still allowed Muslims, Christians and Jews to live together. Meanwhile, the Almohad leaders were much more severe. Maimonides left Almohad Spain, went to Egypt, and publicly declared himself a Jew. In response one of the most famous Muslim legal scholars of Egypt, Al-Qadi Al Fadil ‘Abd Al-Rahim, ruled that anyone forcibly converted to Islam could not be considered a Muslim.
Other instances of forced conversion have also evoked responses from Muslim scholars. This happened as two well known military leaders in 19th century West Africa forced conversions. Al-Hajj Umar Futi’s policy of forced conversion was repudiated by the Kunti scholars of Timbuktu. Samory Toure’s forced conversion policy was repudiated by the scholars of Kong, who even chose to be executed rather than endorse his policy. Some forced conversions also happened in the Horn of Africa during the 17th century wars between Christian Ethiopia and Muslim Somalis. In the eyes of ING, our affiliates, and most modern Islamic scholars these events are as tragic as Charlemagne forcing the Germanic tribes to convert to Christianity and the severity of the Spanish Inquisition. None of these forced conversions reflect the high calling of either Islamic or Christian doctrine.
SUNNI AND SHIA DIVISION
41. What is the main difference between Sunnis and Shi’as?
The main 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. Shi’as 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. Sunnis believe that the Muslim community is free to choose whoever appears to be the most qualified person. Shi’as 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 formally announced this before his death. Shi’as 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 Muhammad did not appoint any particular person to be his spiritual or political successor. Other theological differences exist between the two, many stemming from their divergent views of leadership, the role of the Imams, and resulting variations in beliefs and practices. However, both mainstream Sunnis and Shi’as share the core beliefs of Islam—the oneness of God and the prophethood of Muhammad—and adhere to the five pillars.
42. How and when did the division occur between Sunnis and Shi’as?
Sunni and Shi’a Muslims give differing accounts for the origin of their division. Shi’a Muslims trace the division to the death of the Prophet Muhammad, when Abu Bakr was chosen as caliph rather than Ali. In the Shi’a view, Ali and his followers had a religious basis for their position that the caliph, or successor, must come from the Prophet’s family. Sunni Muslims trace the division to the killing of Hussein, the grandson of the Prophet Muhammad, along with his family in Karbala, Iraq, by one of the Umayyad Caliph Yazid's generals, fifty years after the death of the Prophet Muhammad. The people of Iraq regretted their failure to support Hussein which resulted in his death. Subsequently they began a political movement to overthrow the Umayyads, who were not only responsible for his death, but had become corrupt and dynastic rulers. Attempts to overthrow the Umayyads were unsuccessful until the Abbasid revolution in 750 C.E. After the Abbasids came to power, however, the people who supported rule by the descendants of Hussein were increasingly suppressed. Sunnis believe that this political dispute then took on a more theological nature. However, historically, Shi’a groups have taken very different approaches to politics. Some have established governments (such as the Fatimid dynasty in medieval Egypt), while others believe that clergy should stay out of politics.
HIJAB
43. How do Muslims define modesty?
According to traditional Islamic teachings, one aspect of modesty is the innate human characteristic of shyness concerning nudity or revealing body parts regarded as private or sexually attractive, especially in front of the opposite gender. Other aspects of modesty for Muslims include expressing humility towards God and other people.
44. Do Muslim women have to wear hijab (head cover and modest dress)?
Women who choose to wear hijab do so based on a widely accepted interpretation of the Qur’an established in the formative period of Islam that references two verses in the Qur’an (24:31 and 33:59), as well as hadith (prophetic sayings) which made it obligatory for women to cover their heads and much of their body for the sake of dignity and modesty. (Hair is considered part of a woman's physical attractiveness, which is why it is also covered.) Many Muslim women choose not to wear hijab or believe it is not necessary to do so to be a pious Muslim. (There are also academic scholars of Islam who argue that hijab is not required, but that viewpoint is not accepted by the majority of traditional Muslim scholars.) It is important to remember that hijab is only one aspect of Muslim practice; it is often wrongly emphasized over more important injunctions because of its visibility. A woman who does not wear hijab may be as pious as one who does, and excel in less visible practices, such as prayers, fasting, and charity.
45. Why does a Muslim woman have to cover her hair and so much of her body?
Many observant Muslim women follow an interpretation of the Qur’an established in the formative period of Islam that references two verses in the Qur’an (24:31 and 33:59) as well as hadith (prophetic sayings) which made it obligatory for women to cover their heads and much of their body for the sake of dignity and modesty. (Hair is considered part of a woman's physical attractiveness, which is why it is also covered.) Muslims point out that covering one’s hair is also referred to in the Old and New Testaments, which is why nuns and orthodox Jewish women traditionally covered and in some cases still cover their hair and much of their body. Similarly, one would be hard pressed to find representations of Mary, the Mother of Jesus without a long, loose robe and hair covering. While some people interpret the wearing of hijab by a Muslim woman to indicate her oppression, on the contrary, this is more often her choice— especially in the U.S.—and an indication of her devotion to Islam.
46. Why do some Muslim women also cover their face?
While there is a difference of opinion among Muslims, the normative practice and understanding is that covering the face is not required. However, some Muslim women cover their face as well for either religious or cultural reasons.
47. Do Muslim men have to cover or dress modestly?
According to Islamic teachings, men are also instructed to be modest in the Qur’an: “Say to the believing men to lower their gaze and guard their modesty (Qur’an: 24:30). While the extent of covering is not as much as it is for women, men are required to cover from the navel to knee and to dress modestly in loose-fitting clothing. If one looks at traditional clothing worn by Muslim men in such places as South Asia, where they wear a loose shirt and pants, or in some Arab countries, where men wear what looks like a long dress (jalaba) and a headscarf (kuffiyah), one finds that the modest nature of men’s and women’s clothing is nearly identical. While it is not as common to see this type of dress in America, one will notice that many Muslim men grow a beard and wear a head covering that resembles a skull cap, similar to observant practitioners in other religious traditions.