Discover Islam, - The originality of Islam

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To what extent does Islam differ from older heavenly religions?
How far is Islam original, if compared with Judaism and Christianity in particular?
The Holy Quran emphasises that monotheism, the Islamic fundamental belief, is in essence the same one as in Judaism and Christianity. In the Quran, Allaah Says )what means(:“Not an apostle did we send before you without this inspiration sent by us to him: that there is no god but I; therefore worship and serve me”]Quran: 21:25[
He also Says )what means(:"Say, 'O People of the Scripture! Do you resent us except ]for the fact[ that we have believe in Allaah and what was revealed to us and what was revealed before and because most of you are defiantly disobedient?'”]Quran: 5:59[.
Muslims, therefore, believe in the soundness of the belief of the older heavenly religions contained in the Old Testament and the Bible which were originally revealed to Moosaa )Moses( and to 'Eesaa )Jesus(, may Allaah exalt their mention, not the interpolations made by their followers through centuries. In the Holy Quran Allaah Says )what means(:"So woe to those who write the 'scripture' with their own hands, then say: 'This is from Allaah,' in order to change it for a small price! Woe to them for what their hands have written and woe to them for what they earn”]Quran: 2:79[.
So severely does the Holy Quran condemn those forgers of lies against God that all Muslim scholars deny the existence of any sound, revealed books other than the Holy Quran, while the modern in the west have acknowledged all types of interpolation.
In addition, according to the Holy Quran there is among the Jews a section:"…who alter the Scripture with their tongues so you may think it is from the Scripture, but it is not from the Scripture. And they say, “This is from Allaah,” but it is not from Allaah. And they speak untruth about Allaah while they know."]Quran: 3:78[.And: "Among the Jews are those who distort words from their )proper( places )i.e. usages( and say, 'We hear and disobey,' and 'Hear but be not heard,' and 'Raa’ina,' )i.e. 'give us time to hear you and listen to us'( twisting their tongues and defaming the religion…”]Quran: 4:46[
So if Islamic belief is the same one as that of Moosaa, may Allaah exalt his mention, it is not at all the belief which had been interpolated in the Old Testament.
Concerning Christianity, the situation is similar. The New Testment was written down a long time after Jesus had been raised to the heavens. His followers were being persecuted during this time. Also, many books were written as bibles besides the one which was officially selected and adopted near the beginning of the fourth century )A.D(. The creed was, on subjective, converted into a trinity contrary to monotheism. The Christians had driven Christianity out of existence so that, when Prophet Muhammad sallallaahu 'alayhi wa sallam )may Allaah exalt his mention( was sent, he found nothing but shameful paganism in the hands of the Arab Christians.
Among the pagan Arabs, the religion of God was not luckier than among the Jews and Christians. Therefore, at the advent of Islam the laws of God they had heard were either alternated or abrogated; some of those were unknown, others were neglected.
What was the situation of Islam towards those legacies?
Islam refused all that was wrong, adopted all that was right, completed all that was defective and purified all that was diluted, whether in beliefs or in law, or in ethics:
)One(Islam rejected polytheism, incarnation, and assured pure monotheism )the oneness of God(.
)Two(It also rejected the silly principle that was adopted by the Greeks, Romans, and Jews, which made animals responsible before courts of law. Islam based legal and moral responsibility on reason.
)Three(In legislation and ethics, Islam put an end to narrow-minded racism and adopted a legal system which prohibits all discrimination on racial, colour, or ethical grounds. Racism had been lawful at that time among the Arabs, Jews, and Christians at least in the first century )A.D(. This Islamic moral and legal system caused a revolution in both ethics and law.
)Four(In the sphere of law, Islam confirmed the principle of wergild )blood money( for both injury and murder, which was applied by the Arabs before Islam, but was unknown in the Old Testament. In Mosaic law, there was only retribution of forgiveness.
)Five(In the sphere of law, too, Islam did not confirm slavery as a penalty upon theft, while it had been legal in the earlier systems of law. Thus, Islam closed a wide grate in the face of slavery and made man jump towards his liberation.
)Six(Islam set up the doctrine of individual responsibility to put an end to collective responsibility that was in effect among the Arabs. Thus, Islam inflamed a greater revolution than that caused by the rejection of racism and by establishing equality of all races, regardless of colour and ethnic differences.
To confirm the principle of individual responsibility, Islam rejected the doctrine of the original sin, in Christianity, and considered all people innocent till they attain the age of maturity and start to err. Islam also set up the principle:“That no bearer of burdens will bear the burden of another; And that there is not for man except that ]good[ for which he strives; And that his effort is going to be seen – Then he will be recompensed for it a full recompense”]Quran: 53:38-39[.
This principle alone is sufficient for producing a chain of differences between the Islamic and Christian Ethics; the first and most original principle, therefore, is to reject the injustice of collective responsibility and original sin.
Thus, there have been several kinds of specific differences that characterise God’s sound religion from what was abrogated or alternated. With such original principles, Islam completed the legal and moral systems that had been known before its advent. This is why Muslim scholars have decided that the laws in previous heavenly religions are not ours, unless Islam prescribes them.

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Discover Islam, - Islam's features

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Introduction
The world is not only densely populated but it is also saturated with different religions in various concepts. Everyone claims that he has a message to rescue the world and that he is the only one who is on the right path - each one asserting as if everybody owns the franchise to the truth!
Faced with such a fact, it is imperative upon us, as Muslims, to know the features of our religion. This is for us to determine our position, as well as, to properly conduct and guard ourselves against the other ones that may either be of divine roots such as Christianity and Judaism or of human origin like Buddhism and Hinduism. Otherwise, we will succumb to a plethora of religions.
Islam has specific features, which distinguishes it among the rest. By understanding these features, we will hopefully realize its merits and Allaah’s )God’s( kindness as He guides and immerses us towards Islam. Here are some of these features:
1. Islam is a divine religion
Allaah Says )what means(:"And indeed, )O Muhammad(, you receive the Quran from one Wise and Knowing."]Quran: 27:6["Alif - Lam - Meem. )This is( the revelation of the Book about which there is no doubt from the Lord of the worlds."]Quran: 32:1-2[.
So Islam, by this feature, is essentially distinguished from the other laws and ideologies whose source is the human mind as opposed to Islam’s which is divine )"Godly"(. This great difference should not be ignored nor taken for granted.
While Islam is considered a divine revelation, it should be:
A. Perfect and devoid of insufficiency, ignorance and caprice because it comes from Allaah the Almighty, Whose perfection is complete and Who is infallible. Therefore, if the effect of Allaah’s perfection is shown in His revealed commands, they should also be perfect.
B. Suitable, convenient and sufficient. This revelation is from the Creator Who knows what may benefit or harm His creatures. Allaah Says )what means(:"Does He Who created not know, while He is the Subtle, the Acquainted?"]Quran: 67:14[.
C. Highly respected and dignified by believers regardless of one’s social status and earthly power because such positions and influence cannot take them away from the submission to Almighty Allaah.
This holds true to a president or a ruler who is not obliged to follow any philosopher’s or intellectual’s opinion but still has to submit to Almighty Allaah, regardless of his position, as all other creatures submit to Him.
For instance, Muslims who used to drink wine before Islam gave up their habit when Islam had forbidden it. In contrast, theUnited Statesin CE 1930 spent a lot of money advertising the dangers of wine and even applied hard punishment along the line in order to put a stop to it but still all their efforts failed.
2.Islam is comprehensive
Islam unlike human principles and ordered set of ideas is a comprehensive system for all life affairs and human behaviour, as each aspect caters to its own field. So there are no spaces in human life which are apart from his religion and belief.
Muslims cannot do anything without a jurisprudent ruling either by obligation, prohibition, legalisation, recommendation or abhorrence. Therefore, everything in a Muslim’s life submits to and are gauged against these five jurisprudentially rulings, such that whatever comes to one ‘s mind always has a jurisprudential verdict in Islam.
The comprehensiveness of this religious jurisprudential ruling is clear because:
A. Islam includes the Jurisprudence of belief, such as faith in Allaah and faith in the Last Day and Judgement.
B. It includes the Jurisprudence of morality, such as honesty and forbidden lie.
C. It includes the jurisprudential ruling of man’s relationship with his Lord, such as prayer and fasting.
D. It includes the regulations of man’s relationship with each other, such as the jurisprudential ruling of the family including the manner of dealing with them.
The effect of this comprehensiveness is reflected in a Muslim’s life because he is always in touch with Allaah in all his undertakings. He is connected with Allaah in his worship, his relationship with others and his children, his eating, his companionship with his wife, his livelihood and many others of such respect, affirming that this religion concludes and evaluates all these things.
3. It is general
Another one of Islam’s excellent aspects is its generality or applicability to all human beings. It was not sent solely to a specific group or special race. Almighty Allaah Says )what means(:"And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner…"]Quran: 34:28[. "Say, )O Muhammad(, 'O mankind! Indeed I am the Messenger of Allaah to you all…'"]Quran: 7:158[
Its suitability at any given time and place is permanent and unchangeable. Unlike the previous divine laws that catered only to a specific period and to a specific group or race.
One might ask: "Why is it that divine laws were not continued in its revelation till the Day of Judgment?"
The answer is that the revelation of these divine laws is not a kind of futility but rather wisdom in order to complete a previous divine law or to meet a specific need for a given specific group. However, Almighty Allaah has sent completely and perfectly the Islamic message when the sequence and series of divine messages already nurtured the human beings. Such an Islamic message filled the gaps and completed the previous revelations as well as confirmed the virtues inherent of the previous divine messages. Almighty Allaah has provided Islamic messages with continuous characteristics and fulfillment of human needs till the Day of Judgment, demonstrating in effect one of Almighty Allaah’s wisdoms.
The Almighty Allaah Says )what means(:"This day I have perfected for you your religion, and completed My favour upon you, and have approved for you Islam as religion."]Quran: 5:3[
4. Islam sets up rewards as well as punishment for our deeds.
The jurisprudential rulings of Islam are not just abstract pieces of advice or instructions that have no bearing for reward or punishment. On the contrary, it offers good reward for the obedient ones and punishment for the transgressors and violators of its law. Moreover, there are inherent degrees of reward and punishment in it. It is common knowledge that the punishment and rewards are meted out in the Last Day of Judgement but in some cases, the earthly penalty shares in the Day of Judgement’s penalty by applying punishment to the people who violate the jurisprudential rulings of Islam in such cases as murder, theft and adultery.
This special feature of punishment and reward for deeds obliges Muslims to submit willfully, whether in secret or open, to the jurisprudential rulings of Islam. Muslims obey this for fear of Almighty Allaah’s punishment because even if one could escape from his sins in this life, the reality that everyone will be brought before Allaah on the Day of Judgement for a fair and decent trial will always hold true in the end.
Therefore, Muslims avoid the forbidden deeds not only because of respect to and shame from Allaah, but also out of fear for Allaah’s punishment on the Day of Judgement. Allaah Says )what means(:"The Day every soul will find what it has done of good present )before it( and what it has done of evil, it will wish between itself and that )evil( was a great distance…"]Quran: 3:30[.
So Muslims may escape from people that they have wronged while in this life, but they will always be held accountable for it causing them to fear Allaah’s punishment on the Day of Judgement.
Reflective of this is the story of Maa'iz who committed adultery and then went to the Prophet sallallaahu 'alayhi wa sallam proclaiming he had committed adultery finally asking for purification.
5. It is ideal and practical
Islam hones and gears people for perfection, granting their needs, not ignoring them. This Islamic feature promotes mankind with due consciousness of his nature, reality, interest and desire.
In general, there is moderation more than exaggeration or excessiveness, but it still gives and satisfies each one with his needs.
This is best exemplified when Islam orders Muslims to pay charity or Zakaat )"poor due"( and at the same time it cautions man against his human instinct of cherishing money to the point of getting enslaved to it.
Almighty Allaah Says )what means(:"And )they are( those who, when they spend, do so not excessively or sparingly but are ever, between that, )justly( moderate."]Quran: 25:67[."And let not your hand be tied )like a miser( to your neck nor stretch it forth to its utmost reach )like a spendthrift(".]Quran: 17:29[ For instance, it is forbidden to follow one’s desire by eating prohibited things or having illegal sexual intercourse. On the other hand, it is also forbidden to torture oneself by barring this natural need by fulfilling them in an allowed manner. So moderation must be there all the time.
Three people came to the Prophet sallallaahu 'alayhi wa sallam and they asked about his daily program and worship. Upon hearing it, they thought his worship was not enough for them. One of them said, "I will never sleep at night )i.e. spend it solely in worshipping Allaah(. The other one said: "I will never get married" )so that he can spend his life solely worshipping Allaah(. The third one said: "I will never eat meat". )to deprive himself of the pleasure to be derived from it, perhaps that it would please Allaah(.
When Prophet Muhammad sallallaahu 'alayhi wa sallam heard them, he denied their deeds and said:"But I fast, break my fast, sleep and wake up )part of night for worshipping( and marry women - the one who refuses my Sunnah )recommended deeds( is not one of my followers."
Also, the jurisprudential ruling of Islam is practical. It has nothing impossible or hard to do because it is not abstract ideals but rather one that takes care of man’s desires needs and the reality of his life. In this respect, Islam nurtures moulds, guides and polishes man without necessarily forgetting and renouncing his earthly whims and caprices.
Almighty Allaah Says )what means(:"And eat of what Allaah has provided for you ]which is[ lawful and good. And fear Allaah, in whom you are believers."]Quran: 5:88[. Also:"…Eat and drink but be not excessive…" ]Quran: 7:31[. And: "O you who have believed, do not prohibit the good things which Allaah has made lawful to you and do not transgress…"]Quran: 5:87[.
We all know that Islam is the truth, but until and unless we realize all its merits, coupled of course with God’s guidance and enlightenment, we will never be sure if we will always live with or die for it, considering the proliferation of various other religions around us.

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Discover Islam, - Islam and scientific progress

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Islam encourages and urges its followers to learn, read, write and do research. Here are some proofs of the attitude of the religion of Islam towards education, learning and scientific thinking:
1. The first verses revealed in the Holy Quran say )what means(:"Read in the name of the Lord, who created man from congealed blood."This means that the first revealed word was "read". This reflects the importance of reading and learning according to Islam.
2. The Holy Quran repeatedly orders Muslims to contemplate the universe, creatures, animals, seas, stars, the human body and plants.
3. The Holy Quran is scientific in its approach and thus it gives Muslims an example of scientific objectivity and the scientific approach. The Holy Quran often gives proofs to its statements.
4. The scientific approach of the Holy Quran is also clear when the Holy Quran requires proofs from the disbelievers for whatever claims they make.
5. The Holy Quran gives another example of scientific objectivity by repeatedly blaming disbelievers for their blind imitation of their forefathers. This is certainly an invitation from the Holy Quran to the believers and people to think independently and critically. Independent thinking is an essential condition for creativity, which is the first condition to scientific innovations and technological progress.
6. Prophet Muhammad, sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention(, urged his Companions, may Allaah be pleased with them, to use their own judgment if they faced problems to which there was no specific solution in the Holy Quran or the traditions of Prophet Muhammad, sallallaahu ‘alayhi wa sallam. This encouragement of free judgment is a green signal that stimulates people to think, but without going against the principles of Islam.
7. Prophet Muhammad, sallallaahu ‘alayhi wa sallam, ordered people to record knowledge in books.
Science Alone Is not Enough:
As we know, Islam as a religion holds that science alone is not enough to bring real progress. In secular countries that are technologically advanced, we notice that technology itself may create serious problems to those countries and other countries.
For example, Science has led to the invention of atomic bombs that are capable of destroying a whole city with its millions of civilians in a minute. Killing one million civilians or more in a minute is a terrible act of brutality. This act is the product of Science with the absence of true religion. According to Islam, civilians should not be harmed during war.
Further, Science has led to the invention of bombs that destroy plant life. Again, this is an act of extreme materialism devoid of spiritualism. According to Islam, civilians, animals and plants should not be harmed during war. This shows that while Science gives us the instruments of destruction, the misuse of these instruments does not take place through Science. These destructive instruments are employed through a political decision. This means that we have to go back to the politician's psychology to determine what kind of behavior is expected. Science and technology alone are not enough to achieve progress in society; on their own they may, in fact, create real problems for everybody. However, if Science is accompanied with the practice of the true religion and submission to Allaah, it will be used to serve man and not to torture or destroy him.
Limited Effect of Science:
Scientific findings and research do not always affect human life satisfactorily. For example, scientific research has shown that alcohol has a destructive influence on the brain, the digestive system, the heart and the nervous system. Everybody who drinks alcohol knows that alcohol is destructive to physical and mental health. Nevertheless, this scientific knowledge has not decreased the number of alcoholics. On the contrary, the number of alcoholics is increasing tremendously despite the findings of Science!
Science works successfully when it comes to the treatment of matter, but when it comes to human behavior, Science cannot do much. It cannot overcome bad customs, but a true religion can easily do that. In pre-Islamic times, people used to love wine, but when Islam prohibited drinking alcohol, wine was poured out on streets the moment the prohibition was declared. If a person fully submits to Allaah, he obeys Him completely.
The Mercy of Allaah:
Allaah is Merciful, so He sent Apostles and Prophets, may Allaah exalt their mention, to help humankind in the area where they need help: life. All religions, particularly Islam being the last religion, came with answers to the questions that puzzle man: Where did man come from? What is the end of man? How to worship Allaah? What are man's duties towards others? What are the regulations of peace and war? What are the regulations of food, drinks, and clothes? What to do and what not to do? What is right and what is wrong?
These questions cannot be answered by Science or man; they have been answered by Allaah, the Creator of man. The answers are available, but unfortunately, some people do not hear or listen or think of them. Those who do not listen to God's answers and God's guidance insist on experimenting with humans and their lives. Sometimes a country abolishes the death punishment, then it decides to use death as a capital punishment. Another country decides to ban alcohol, then suddenly allows it!
Fatal Experimentation:
These experimentations with human lives are fatal. The victims of these experiments are not animals, but the victims of each social experiment are millions of families, innocent people and children. When a government allows alcohol, the victims of this experiment are millions of would-be alcoholics and the women and children who form the families of such alcoholics. When a government decides not to punish murder by capital punishment, this decision will encourage millions of similar murders.
To sum up, whether it comes to material or spiritual matters, let us seek the answers from the One who Created everything.

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Dought & clear, - Is it valid to pray behind one who makes grammatical mistakes whenhe recites Qur’aan?

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1- The imam of the mosque where I pray makes mistakes in reciting al-Faatihah, switching the vowels which leads to changing the meaning of the verses. Is it valid to pray behind him?
2- In the mosque there are reprehensible bid’ahs such as repeating Ya Lateef one hundred times in unison.
Praise be to Allaah.
If a person who is leading the prayer or praying behind an imam makes mistakes in the recitation of al-Faatihah in such a way that he changes the meaning of the verses, then his prayer is invalid, because al-Faatihah is one of the pillars or essential parts of the prayer, so he must recite it correctly and learn to recite al-Faatihah properly, unless he is unable to do so, after trying hard, for Allaah does not burden any person beyond his scope. But if he is an imam, no one should pray behind him except those who are like him or less able than him to recite al-Faatihah properly.
Al-Nawawi (may Allaah have mercy on him) said: It is makrooh for one who makes grammatical mistakes when reciting the Qur’aan to lead the prayer, but it is subject to further discussion. If he makes mistakes that do not change the meaning, such as using incorrect vowels in the phrase al-hamdu Lillaah, then his prayer is valid as is the prayer of those who follow him. But if it does change the meaning, such as saying an’amtu (first person) instead of an’amta (second person) ‘alayhim, then his prayer is invalid. If he is able to learn how to pronounce it properly, then he must do so, but if he is unable to do so and there is not enough time, he should pray and make it up later on, but it is not permissible to follow him (in prayer).
But if he is not able to learn or he has not had enough time to learn, if that is in al-Faatihah then the prayer of others like him that is offered behind him is valid, but if people who can pronounce it properly pray behind him, it is like the prayer of a literate person offered behind an illiterate person (i.e., the prayer is not valid). If it is in something other than al-Faatihah then his prayer is valid, as is the prayer of those who pray behind him. End quote fromRawdat al-Taalibeen(1/350).
Ibn Qudaamah (may Allaah have mercy on him) said: “If an illiterate man leads another illiterate man and a literate man in prayer, the literate man has to repeat his prayer” – the illiterate man is one who cannot recite al-Faatihah or part of it properly, or he mispronounces one letter of it, even if he recites the rest of it well. It is not permissible for one who can recite it well to be led by him in prayer, but it is permissible for others like him to be led by him.
Then he said: Whoever omits one of the letters of al-Faatihah because he is unable to pronounce it, or he substitutes another letter for it, such as the person with a speech defect who substitutes ghayn for ra’, or who contracts one letter into another, or who recites with grammatical mistakes that alter the meaning, like the one who uses the wrong vowel in the wordiyaakaand saysiyyaakiinstead, or saysan’amtuinstead ofan’amta, and cannot correct it – such a one is like an illiterate person, and it is not permissible for a literate person to be led by him in prayer, but it is permissible for any of them to lead another like him in prayer, because they are both illiterate, so it is permissible for one of them to be led by the other, like two who do not do a thing well. But if he is able to correct any of that but he does not do so, then his prayer is not valid and neither is the prayer of one who is led by him.
He also said: It is makrooh for one who makes grammatical mistakes when reciting but does not alter the meaning to lead the prayer. This was stated by Ahmad, but it is valid for him to lead one who does not make mistakes when reciting, because he has fulfilled the obligation of reciting. If he alters the meaning in something other than al-Faatihah that does not mean that his prayer is not valid and that he should not lead others in prayer, unless he does it deliberately, in which case the prayer of both is invalidated.
If his mistakes do not change the meaning of the verses, then it is permissible to pray behind him, but it is obligatory to teach him how to recite properly. If his mistake is in something other than al-Faatihah, it detracts from his prayer but does not invalidate it, but it is undoubtedly better to pray behind one who recites properly, and it is not permissible for those in authority to appoint such ignorant people to lead the people in prayer otherwise they will have a share of the sin with them. See:al-Mughni(3/29-32)
The scholars of the Standing Committee said:
… But if he makes mistakes, if his error is grammatical but does not alter the meaning, then it is better to pray behind someone who does not make grammatical mistakes if that is possible. But if his grammatical mistakes in recitation al-Faatihah alter the meaning, then prayer offered behind him is invalid. That is because of his mistakes, such as sayingiyaaki na’buduinstead ofiyaaka na’buduor sayingan’amtu ‘alayhiminstead ofan’amta ‘alayhimetc. If he makes mistakes because he has not memorized it properly, then someone else who has memorized it better is more entitled to lead the prayer than him.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’(2/527)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:
There is an imam who makes grammatical mistakes when he recites the Qur’aan, and sometimes he adds to or takes away letters in the Qur’aanic verses. What is the ruling on praying behind him?
He replied:
If his mistakes do not alter the meaning, there is nothing wrong with praying behind him, such as if he saysRabbaorRabbuinstead ofRabbiin the phraseal-hamdu Lillaahi Rabbi l-‘aalameen; or if he saysal-Rahmaanuinstead ofal-Rahmaanietc. But if he his mistakes changes the meaning, then people should not pray behind him if he does not benefit from prompting, such as if he says iyaaki na’buduinstead ofiyaaka na’buduor sayingan’amtu ‘alayhiminstead ofan’amta ‘alayhim. But if he accepts being taught and corrects his recitation when corrected, then it is valid to pray behind him. What is prescribed in all cases is for the Muslim to teach his brother both in prayer and otherwise, because the Muslim is the brother of his fellow-Muslim and he guides him if he makes a mistake and teaches him if he is ignorant and corrects him if he makes a mistake when reciting the Qur’aan.
Majmoo’ Fataawa Ibn Baaz(12/98,99)
Secondly:
With regard to repeating Ya Lateef one hundred times, undoubtedly this is a bid’ah (innovation) if a Muslim says it by itself, because it is a phrase that makes no sense – it is a call to Allaah but what comes after it? Is he asking his Lord for anything? Does he want to praise Him after that? That is not so. And if it is recited in unison that is another bid’ah.
And Allaah knows best.

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