THIS IS ISLAM chapter1

THIS IS ISLAM 

BY 

Dr. Mohammad Hassan Ghadiri Abyaneh 

Chapter1

www.ghadiri.ir 

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All rights reserved by the Author. 

This publication may not reproduced or transmitted in any form  or by any means without written permission from the Author. 

 

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Cuauhtémoc # 112 

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First edition:  August 2010 

 

ISBN: 4-30-2824-964-978 

Note:  Referring to preponderant figures, such as Prophets or  Imams (12 Descendents of the Prophet Muhammad who are 

Shi‘ia Imams), or sacred women like Saint Mary or Fatima the 

daughter of Prophet Mohammed is written the initial (P) after 

the name. ―(P)‖ means ―Peace be upon him (or her, or them)‖. 

When referring to the Prophet Muhammad, ―(PBD)‖ appears  after the name to indicate ―God‘s Peace and Blessings Upon  him and his Descendents‖. 

INTRODUCTION 

By Mohammad Hassan Ghadiri Abyaneh 

 

In the name of God, the All-beneficent, All- merciful 

"There are indeed signs in that for a people who apply 

reason."  (The Qur‘an, 16:67) 

In 1971 I was eighteen years old.  I had just received my high  school diploma in Tehran, and I was on my way to Florence,  Italy, to study architecture.  This was the beginning of my  experience with Western thought in its many forms.  One day an Italian classmate asked about my religious views 

and I responded, with complete candor, ―I am Muslim‖, to  which he queried, ―Why are you a Muslim?‖ 

And I told him, again with candor: ―I am Muslim because in my  country and in my family everyone follows the faith of Islam.‖  

After I said this, I thought a great deal about my reply.  Had it 

been logical? After all, if religion, or faith, or one‘s vision of  God, is predicated on the family‘s faith, or if it is based on the customs of the majority of the people in one‘s country, then a 

Jew, a Christian, or a Buddhist also follows these teachings by  default, and might just as well believe a cow is sacred or that  the secrets of the universe are contained within a clay or a  stone idol.   

And so we come to the question:  ―Who or what is God?‖  If  ―there is no God but God‖, does that make Him a singular 

being?  Or is God contained within a trinity, in which case 

―the father, the son and the holy ghost‖ are exactly the same as  Brahma-Vishnu-Shiva.  Or is God implicit in a statue, or in fire  or the cult of the Sun?  Are these considerations inherent in a  family legacy? 

Somehow I was not convinced by this.  It just has no logic.  At  that moment I resolved to take up the pursuit of the answer to  my own questions, to read and study and find the truth, if  such exists.  I was perfectly prepared, at that point, to abandon  Islam if my research proved its fallibility.  I would accept  another religion if I felt its teachings were true.  I might even  discard religion altogether, turn my back on God, become an  atheist, declare God nonexistent.  Initially I thought my decision to pursue God in other faiths 

might be conceived as a ―sin‖ by Islamic standards, until I 

found that The Qur‘an confirmed my actions. 

―When they are told, ‗follow what God has sent down,‘ they 

say, ‗We will rather follow what we have found our fathers 

following.‘ What, even if their fathers neither applied any 

reason nor were guided?‖ (The Qur‘an, 2:170)  

…give good news to my servants.  Who listen to the word 

and follow the best of it. They are the ones whom God has 

guided, and it is they who possess intellect. ‖. (The Qur‘an, 39:17, 

18) 

The first task was therefore a definition of God.  Does God  exist or not?  Does He appear as He is presented in other  religions?  Is He a person, a presence, a mystic conviction?  Or  perhaps He lies beyond the teachings of other faiths.  In which  case, how was I to find Him? 

Studying in Italy, with the Vatican at its center, was an  opportunity to come to terms with the Catholic Church.  Yet  Florence happened to be full of Iranian students in the pursuit  of a wide range of political truths.  They varied from far left to  right and included pro-Chinese Maoists, pro-Soviet  Communists, liberals, conservatives, as well as adepts of the  broad spectrum of Italian political diversity.  Thus I had the  opportunity to probe divergent criteria.  And so I continued for two years, but finally I had to be honest  with myself.  After exploring all the avenues available to me,  after interviewing everyone I met, after delving into the widest  possible range of pursuits, including every religious,  philosophical and political persuasion, I came to the following  conclusion: Islam is the true and divine expression of God,  and I accept it by conviction, not by tradition.    

Thus does God clarify His signs for you so that you may 

reflect.‖ (The Qur‘an, 2:219) 

Even so, I maintained an open and receptive dialogue with  many people, on many subjects, related to intellectual  exploration of all kind. 

And while I have not had the opportunity to study theology or  attend Qur‘anic schools, I have captured my thoughts in this  book, in order to share my studies, my reflections and my  experiences based on thirty-seven years of research.  Thus I  dedicate my work to those who like myself believe that the  essence of God lies somewhere beyond family traditions or the  reigning religious establishment in his country of origin.  I dedicate it as well to the reader who is prepared to apply  logic rather than dogma in his thinking, who is able to free  himself from preconceived notions of Islam, who is willing to  open his mind to faiths other than his own.    I appeal to the reader who is able to contemplate my thoughts  beyond the anti-Islamic prejudice of the West.  I direct this  work to an objective reader whose thinking is not influenced  by the media, one who does not assume from the outset, based  on fallacious hearsay, that Islam is a backward religion, violent  and oppressive, with an intrinsic disregard for human rights,  especially the rights of women. 

This anti-Islamic propaganda has become particularly harsh in  recent years, with the clear intention of damaging the image of  one of the three great monotheistic religions and discouraging  the public from learning more about Islam, as well as an  awareness and understanding of the Muslim world. 

My book is therefore intended to open the reader‘s mind, to 

offer information and analysis, while revealing the essential  nature of the high moral and spiritual values of a religion with  one and one-half billion followers around the world.  Islam is a vibrant, living force, based on logic and common  sense.  It is also revealing of justice and reason, with a  profound and transparent ideology intended to dignify the  vision of God, the prophets, including Jesus and Mary, who  play an integral part in the story.  One chapter or Surat, as it is  called in the Qur‘an, is named Mary.  Another chapter, Al  Maede (―The Table‖), describes the meal served at the Last  Supper as originating in Heaven.  Islam is an integral system of mystic as well as pragmatic  thought, which proposes realistic solutions in both the life of  an individual and his community.  With a greater awareness  of Islamic precepts, the reader is therefore better equipped to  penetrate the reality of the Muslim world.  Considering that fifty-seven countries around the world enjoy  a Muslim majority, in addition to large Muslim communities  in other countries, mostly in the West, this book is an  invaluable tool for students, diplomats or businessmen,  among others, having dealings in this vast and varied moral,  religious and geographical landscape.     I therefore propose an academic approach to this book, from  the point of view of international relations and geopolitics,  international commerce and trade, international law, human  rights, world history, philosophy, communications and culture, art history, strategic administration, theology,  sociology, anthropology, public relations, journalism, travel  and tourism, literature, political science, cinematography and  documentary filmmaking, diplomacy, gastronomy.    Whoever reads this book will discover the key to better  understanding the Islamic world and will find a path to  improving relations among cultures, religions and  civilizations, especially with Iran.  It will be my great pleasure to hear from you by email and to  receive your comments on this book. 

Mohammad Hassan Ghadiri Abyaneh 

[e-mail]  

August 2010

ACKNOWLEDGEMENT 

To write my recent books about Islam, different person helped  me. First of all was Mr. Habellyno Perez Perez (Mustafa  Hassan) . With their help I wrote the first book ―Islam without  distortion‖ (Islam sin distorsión) in Spanish language (2009). 

Later I wrote another Book ―This is Islam‖ (Esto es el Islam) in  Spanish too, published April 2010.   Mrs. Carroll Miller translated the text in English. She had  proposals adding to the book. I found them interesting and I  added her arguments to the book. About the notes and 

references of the Qur‘an and the Bible, as well as the sayings of 

Prophet Muhammad (PBD) and from the Shi‘ite Imams (P) I used  existing translations as well the annexes with the exception of  the annexes of comparison which I wrote by myself and  translated by her. 

The ladies: Patricia Frias Moreno, Maribel Benitez Gonzalez,  Martha Carrasco (Fatimah), Zahra Valadkhani and Tonantzin  Martin Carrillo have helped me to prepare the book for its  publication in both languages. 

The version of the book this is Islam is more complete than the  one in Spanish, I have to thank specially my wife,  Behjatossadat Shahrtash who helped me a lot with her advices  in which they were very useful.  Every time that in my residence a needed the computer and  internet for my books, my 13 years old son Mohammad  Hussein, resisted because he wanted to play games. I have to give him an apology because sometimes I interrupted his  games. 

I also thank Mr. Carlos Perzabal Director from the Publishing  Company RINO, for the publication of my book, ―This is  Islam‖ in Spanish.  

SECTION l 

GENERALITY 

 

 Islam Around The World 

 The Meaning Of ―Islam‖ And ―Muslim‖ 

 The Islamic Faith Is Based On Logic 

 The Basis Of Islamic Faith 

 The Pillars Of Islam 

 God In Islam 

 Awareness And Worship Of God 

 Man‘s Relation To God 

 Judgment Day 

 Original Sin 

 The Confession Of Sin 

ISLAM AROUND THE WORLD 

There are currently fifty-seven countries in the world with a  Muslim population of over 50%.  There are over one and one-half billion Muslims on this  planet.  Islam is the world‘s second religion, just under 

Christianity as a whole, and exceeds the Catholic Church in  the number of its adepts. 

Only eighteen percent of all Muslims are ethnic Arabs. 

France is home to Europe‘s largest Islamic colony, amounting 

to six million, or ten percent of its total population.  Almost ten million Muslims live in the United States, with  another three million living in other counties in North and  South America. 

THE MEANING OF “ISLAM” AND “MUSLIM” 

The word ―Islam‖ means ―total submission to God‖.  The 

faithful place themselves in God‘s care and have every  assurance of God‘s salvation. 

―This day I have perfected your religion for you and 

completed my favor to you. I have approved Islam to be your 

religion‖. (The Qur‘an, 5:3)                                         

Islam is the third, that is, the most recent, of the world‘s three 

great monotheistic religions. Muhammad (Peace and Blessings  Upon Him and his Descendents), the founding Prophet of  Islam, was born in Mecca on the Arabian Peninsula in 570 A.D.  This city is therefore considered sacred.  Every Muslim,  at some point in his or her life, if at all possible, is expected to  make the pilgrimage, at least once.  Muhammad (PBD) is 

considered to be the last of God‘s great prophets. 

Islam is an attitude as much as a religion, voluntarily assumed,  a concept regarding the world and its Creator, and in effect  represents an acceptance of the practices considered relevant  to its exercise.  It is a way of life maintained within a doctrine  that assumes all aspects of the human condition.  A Muslim is a person of the Islamic faith.  The word originated  in the Arabic language, the feminine is Muslima, and in either 

case refers to a faithful believer ―who submits or delivers  himself (or herself) to God‘s will‖.  Thus anyone who submits  to God is considered a Muslim, without fear of error.  For this  reason the prophets prior to Muhammad, such as Abraham,  Moses and Jesus, as well as the Virgin Mary, among others,  may be considered Muslims, for having submitted to Divine  Will. 

―He has named you Muslims before and in this so that the 

messenger (Muhammad) can be a witness for you and in 

order that you are witnesses against mankind‖. (The Qur‘an, 22:78) 

The Islamic faith is raised on principles known as ―pillars‖.  

The first acknowledges the Oneness of God (―There is no God  but God‖) and the second accepts Muhammad (PBD) as His final  and principal Prophet.  There are 1.5 billion people in this  world who accept these two basic precepts. 

THE ISLAMIC FAITH IS BASED ON LOGIC 

…give good news to my servants.  Who listen to the word 

and follow the best of it. They are the ones whom God has 

guided, and it is they who possess intellect. ‖. (The Qur‘an, 39:17, 

18) 

No dogma supports the Islamic faith.  On the contrary,  Muslims regard rational conviction as the basis for intellectual  acceptance. 

The world‘s most prominent prophets, including Noah, 

Abraham, Moses, Jesus (Peace and Blessings Upon them All)  as well as Muhammad (PBD), from the beginning of time, have  preached the same. 

Each individual is responsible for his own beliefs, based on his  intellectual awareness of the principles that sustain them,  independently of the faith of his family or society.  Countless quotes from the Qur‘an confirm the worth of  personal reasoning and discernment.  

  ―It was He who produced for you hearing, eyes, and hearts 

whosoever calls upon another god, other than God, having 

no proof his reckoning will be with his lord (…)‖. (The Qur‘an, 

23:78, 117) 

 ―When they are told, ‗follow what God has sent down,‘ they 

say, ‗We will rather follow what we have found our fathers 

following.‘ What, even if their fathers neither applied any 

reason nor were guided?‖ (The Qur‘an, 2:170) 

 "O People of the Book! Why do you defy? God‘s signs while 

you testify [to their truth]?" (The Qur‘an, 3:70) 

 "Indeed in the creation of the heavens and the earth, and the  alternation of night and day, and the ships that sail at sea 

with profit to men, and the water that God sends down from 

the sky—with which He revives the earth after its death, and 

scatters therein every kind of animal—and the changing of 

the winds, and the clouds disposed between the sky and the 

earth, are surely signs for a people who apply reason." (The 

Qur‘an, 2:164) 

 "Do you suppose that most of them listen or apply reason?" 

(The Qur‘an, 25:44) 

  ―But those who are faithless fabricate lies against God and  most of them do not apply reason.‖ (The Qur‘an, 5:103) 

 ―And they will say, ‗Had we listened or applied reason, we  would not have been among the inmates of the Blaze.‖ (The 

Qur‘an, 67:10) 

Muhammad Prophet of God (PBD) had this to say about virtue  and the benefits of true awareness: 

 ―One hour devoted to thinking is better than seventy years of  praying to God.‖ 

  ―The first thing that God created was the intellect.‖  

 "El intelecto es una luz que Dios ha creado para la  humanidad y que Él ha ordenado para iluminar el corazón, 

para que con ella, podrá saber la diferencia entre las cosas 

visuales manifiesto y lo oculto las cosas». 

 ―The very basis of man is his intellect, and the man devoid of 

intellect has no religion.‖ 

 ―Verily all good is grasped through the intellect, and the  man devoid of intellect has no religion.‖ 

 

 

THE BASIS OF ISLAMIC FAITH 

"And whoever ascribes partners to God has indeed fabricated 

[a lie] in great sinfulness." (The Qur‘an, 4:48) 

The basis of Islamic faith is summarized in two phrases:  1. There is only one God.  He is Unique and is like no other.  (la ilaaha ila Al-lah) 

2. Muhammad is God‘s Messenger (Muhammadan Rasul- ullah) 

 

These two phrases are the testimony of devotion to Islam.  To  embrace the faith one only needs to rationally accept these two  precepts, and express these words sincerely.  These same  words constitute the threshold of admittance into the faith and  they represent the foundation of the very essence of Islam.  Islam is a completely monotheistic religion.  No prayer is  directed except to God himself. 

"Say, ‗O People of the Book! Come to a word common 

between us and you: that we will worship no one but God, 

and that we will not ascribe any partner to Him, and that we 

will not take each other as lords besides God.‘ But if they 

turn away, say, ‗Be witnesses that we are Muslims.‘ "(The 

Qur‘an, 3:64) 

THE PILLARS OF ISLAM 

The pillars that sustain the faith are rational elements to be  embraced by the heart and mind and discussed openly and  clearly in order to know and accept God.  These constitute the path leading to the discovery of all  Creation as the orderly work of a single Master.  These also constitute the awareness of the Prophets as having  been sent to us by God, in order to lead and guide us to divine  Prophecy. 

God is our guardian, He sees to our welfare.  On the Day of  Judgement he provides unfailing justice for us all.  The Pillars of Islam are five: 

1. Absolute monotheism. 

2. The Prophecy, as a guide for all Humanity.  3. Resurrection on the Day of Final Judgment is relevant  to the behavior of the believer during his lifetime. 

4. Divine Justice. 

5. Governorship of the Divine Word, that is, to act as an 

Imam, and service as a divine guide, at the Shi‘ite 

School of Islam, acts as a complement to the Prophecy, 

in order to guarantee its careful preservation. 

 

GOD IN ISLAM 

―Among the people are those who dispute about God without 

any knowledge, and follow every forward devil‖ (The Qur‘an, 22:3)  

In Islam, God is known by many names: The Just, The  Merciful, The Creator, among others.  Nonetheless, according to the Qur‘an, Allah, the Arabic word  for God, is commonly used and is considered the prevailing   The linguistic root of Allah indicates that He is the one and  only Being worthy of worship and obedience.  Allah is  therefore, according to Islamic tradition, considered to be the  all-encompassing word to express this principle, chosen by  God Himself, and so revealed through Muhammad, his  messenger.  It is therefore normally preferred by Muslims.  Linguistically Allah is a unique word.  It is generic and  singular, and has no conjugation. This word reflects the  singular Oneness as a concept of God, for Muslims, for whom  God is not contained within a trinity.  He did not incarnate in  a son who died for mankind.  He does not reside in Heaven  removed from the affairs of the world. He is not revealed in  human form. In Islam, God is One, Unique and Singular.  He  has no mother or father, no children, no companions, no  associates, and is like nothing and no one else.  He is not  represented by any means, or object, or figure, he is not  worshipped in any form or physical manifestation.  God has  no limits, he is not found in any geographical location, neither  on Earth nor in Heaven and no place may be regarded as  containing Him, yet nowhere is without Him or far from Him.   He is Light, to be found everywhere, but without a defined  presence. 

―Look! To God indeed belongs whoever is in the heavens and 

whoever is on the earth. And what do they pursue who 

invoke partners besides God? They merely follow conjectures 

and they just make surmises. It is He, who made the night 

for you that you may rest in it, and the day to provide 

visibility. There are indeed signs in that for people who 

listen. They say, ‗God has taken a son!‘ Immaculate is He! 

He is the All-sufficient. To Him belongs whatever is in the 

heavens and whatever is in the earth. You have no authority 

for this [statement]. Do you attribute to God what you do 

not know?‖ (The Qur‘an, 10:66-68) 

―And God has said; do not take to yourself two gods. He is 

only one god; so have awe of me. 'To him belongs all that is 

in the heavens and the earth. This is the religion for ever. 

Would you then fear any but God?‖ (The Qur‘an, 16:51-52) 

Worthy of mention, at this point, is the reference from the Old  Testament, which coincides with this description: 

 ―So keep watch on yourselves with care; for you saw no 

form of any sort on the day when the voice of the Lord came 

to you in Horeb out of the heart of the fire: So that you may 

not be turned to evil ways and make for yourselves an image 

in the form of any living thing, male or female, Or any beast 

of the earth, or winged bird of the air, Or of anything which 

goes flat on the earth, or any fish in the water under the 

earth.‖ .‖  (The Bible, Deuteronomy 4:15-18,) 

―All this he let you see, so that you might be certain that the 

Lord is God and there is no other. Out of heaven itself his 

voice came to you, teaching you; and on earth he let you see 

his great fire; and his words came to your ears out of the 

heart of the fire (…) So today be certain, and keep the 

knowledge deep in your hearts, that the Lord is God, in 

heaven on high and here on earth; there is no other God.‖  (The 

Bible, Deuteronomy 4: 35-39) 

In truth, even the millions of Arab-speaking Christians have 

no other word for God than ―Allah‖.   

AWARENESS AND WORSHIP OF GOD 

―We will show them our signs in all the horizons and in 

themselves, until it is clear to them that it is the truth.‖ (The 

Qur‘an, 41:53) 

 ―Surely, in the creation of the heavens and the earth, and in 

the alternation of night and day, there are signs for those 

with minds. those who remember God when standing, 

sitting, and on their sides, and contemplate upon the 

creation of the heavens and the earth (saying:) 'Lord, you 

have not created these in falsehood. Exaltations to you! ‖  (The 

Qur‘an, 3:190-191) 

Obedience and awareness of God assure God‘s love and 

protection.  It is important to preserve the Oneness of God,  thus avoiding any devotion that might distract from this  concept.   It is also fundamental to refrain from any action that might be interpreted as disdainful of God, or disregarding of  God, or behavior that might be considered offensive to God.   Omission is as offensive as commission.  A person is judged as aware of God based on three precepts:  1. Even though his prayers have not yet been answered he  still sees beauty in God and still finds God worthy of his  trust. 

2. The beauty of his satisfaction with God for that which has  been granted and 

3. The beauty of the patience that places his trust in God for  that which might yet be granted.   

Imam Ali1 (P) said:  

―There are people who worship Allah to gain His Favors, this is the  worship of traders; while there are some who worship Him to keep  themselves free from His Wrath, this is the worship of slaves; a few  who obey Him out' of their sense of gratitude and obligations, this is  the worship of free and noble men.‖ 

―My God. I don‘t pray you for fear of your punishment and nor for  to be recompensed. But I pray you because I found you worthy to be  prayed.‖   

 ---------------------------------------                                                       

1 ‗Alí ibn Abu Tálib (P) was the  cousin and son-in-law of the Prophet (PBD) and the 

first of the Muslims, considered together with Jadiya, Muhammad‘s first wife.  

According to the Shi‘ite School of Islam, ‗Alí is the legitimate successor of 

Muhammad (PBD) and Islam‘s first guide and spiritual leader (Imam), to be  recognized at the end of the Prophet‘s life. 

"Many persons get nothing out of their fasts but hunger and thirst,  many more get nothing out of their night prayers but exertions and  sleepless nights. Wise and sagacious persons are praiseworthy even if  they do not fast and sleep during the nights." 

 

MAN‟S RELATION TO GOD 

―When My servants ask you about Me, [tell them that] I am 

indeed nearmost. I answer the supplicant‘s call when he calls 

Me. So let them respond to Me, and let them have faith in 

Me, so that they may fare rightly.‖ (The Qur‘an, 2:186) 

 One can only know God through God‘s own concept of 

Himself.  God may not be perceived by any of the five senses,  nor can He be determined by scientific investigation.  God lies 

beyond man‘s scientific resources, because God, in fact, is the  Creator of all things.  The believer is nevertheless in  possession of the elements necessary for an awareness of God.  With this, God is revealed in the contemplation of all that lies  around us and within us. 

God has not abandoned humankind.  He has provided proof  of his Existence and has indicated the way or the path leading  to Him. 

Islam places considerable emphasis on the role of knowledge  and right conduct, which should be perceived as the path to  salvation, as well as a direct connection with God.  God is his  only master and savior. 

The Prophet (PBD) said: 

"When God wants to answer or respond to His servant, He 

allows him to supplicate." 

"Ask God and ask Him in abundance, for verily there is 

nothing too great for Him." 

"Verily your Lord is bashful and kind. He would be too 

ashamed for His servant to open his hands to Him [in 

supplication] and for Him to return them empty." 

 

JUDGEMENT DAY 

"Indeed those who stray from the way of God —there is a 

severe punishment for them because of their forgetting the 

Day of Reckoning.‘"(The Qur‘an, 38:26) 

The Day of Final Judgment is considered to be the second  phase of life eternal; it takes into account all humans, and the  Earth itself.  The entire Universe thus passes into a new phase  of existence, with a renewed appearance.  The Holy Qur‘an tells us of the great fulfillment in the  Resurrection.  This event coincides with the extinction of the  stars and the Sun, the drying up of the seas and oceans, the  disintegration of the mountains, earthquake and storm,  transformations before unheard of.   Everything in the world will be displaced by destruction,  disintegration and annihilation, only to be afterward renewed. 

According to Islam, true faith will be joined in the belief in the  One God and the Final Judgment.  If it were not so, says God,  our faith in Him would be unworthy.  If we discount the day  of Final Judgment we also discount the Creation of splendor,  beauty, majesty and perfection, and assume it will be  destroyed and after a brief passage of time vanish from  existence.  This is not acceptable. 

 

ORIGINAL SIN 

"Adam disobeyed his Lord, and went amiss. Then his Lord 

chose him, and turned to him clemently, and guided him. He 

said, ‗Get down both of you from it, all together, being 

enemies of one another! Yet, should any guidance come to 

you from Me, those who follow My guidance will not go 

astray, nor will they be miserable." (The Qur‘an, 20:121-123) 

Islam makes no allowance for ―original sin‖.  According to the  Qur‘an, Adam (P) and Eve failed in their obligations, but they  were forgiven.  Their children were never burdened with  blame.  For Islam, each human being is born in purity and  innocence, free of any stain, corruption or transgression.   

"Whosoever is guided is only guided for his own self, and 

whosoever goes astray it is only against it. No soul shall bear 

another's burden. Nor do we punish until we have sent a 

messenger." (The Qur‘an, 17:15) 

We were created in order to enter Paradise.    In the words of  Imam Ali (P): 

―Your price is Paradise.  Do not sell yourself for less than 

Paradise.‖   

Once any man or woman reaches maturity he or she alone is  responsible for both actions and decisions, and never  responsible for the actions either of their ancestors or their  contemporaries. 

―If they deny you, say, ‗my deeds belong to me and your 

deeds belong to you: you are absolved of what I do and I am 

absolved of what you do.‖ (The Qur‘an, 10:41) 

He is therefore endowed with free will, in order to choose,  himself alone, between the possibilities of good or evil.  In this  way he accumulates merits or failings, and will receive his  Judgement on the Final Day.  This is reason enough to 

encourage awareness, control over one‘s behavior, and  responsibility for one‘s actions.  This is one of the reasons that  all substances that weaken or distort man‘s state of balance, or 

put him into an altered state, such as alcohol, are prohibited. 

"And whoever commits a sin, commits it only against 

himself" (The Qur‘an, 4:111) 

 ―Surely God does not do any injustice to men, but men are 

unjust to themselves‖ (The Qur‘an, 10:44) 

Within Islam‘s vision, we are just passing through this world.  

Here man submits to a trial by God.  No man is punished here  for the failings of Adam (P) and Eve, his forebears, nor is this  world a place of permanent residence, beyond which lies  nothing. 

All human beings must leave this world in order to enter into  their permanent resting-place.  For this reason we must die, as  death, which is not a punishment, serves as the portal to  another state of being. 

The Prophet (PBD) said: 

 ―God will say to Adam on the Day of Resurrection: ‗Stand 

at the scale and see what is shown to you from their works. 

He whose good deeds outweigh his bad deeds even by one 

atom‘s worth, he will go to Heaven, so that you may know 

that I do not admit any of them to Hell, unless they do 

wrong.‖  

As far as Islam is concerned, at no time did Jesus (P) or any of 

the prior prophets refer to an ―original sin‖.  There was never 

a blame to be washed away by baptism.  A quote from the Old Testament reaffirms this position: 

 ―The soul which does sin will be put to death: the son will 

not be made responsible for the evil-doing of the father, or the 

father for the evil-doing of the son; the righteousness of the 

upright will be on himself, and the evil-doing of the evil-doer 

on himself.‖  (The Bible, Ezekiel 18:20) 

 

THE CONFESSION OF SIN 

"And those who, when they commit an indecent act or 

wrong themselves, remember God, and plead [God‘s] 

forgiveness for their sins—and who forgives sins except All human beings must leave this world in order to enter into  their permanent resting-place.  For this reason we must die, as  death, which is not a punishment, serves as the portal to  another state of being. 

The Prophet (PBD) said: 

 ―God will say to Adam on the Day of Resurrection: ‗Stand 

at the scale and see what is shown to you from their works. 

He whose good deeds outweigh his bad deeds even by one 

atom‘s worth, he will go to Heaven, so that you may know 

that I do not admit any of them to Hell, unless they do 

wrong.‖  

As far as Islam is concerned, at no time did Jesus (P) or any of 

the prior prophets refer to an ―original sin‖.  There was never 

a blame to be washed away by baptism.  A quote from the Old Testament reaffirms this position: 

 ―The soul which does sin will be put to death: the son will 

not be made responsible for the evil-doing of the father, or the 

father for the evil-doing of the son; the righteousness of the 

upright will be on himself, and the evil-doing of the evil-doer 

on himself.‖  (The Bible, Ezekiel 18:20) 

 

THE CONFESSION OF SIN 

"And those who, when they commit an indecent act or 

wrong themselves, remember God, and plead [God‘s] 

forgiveness for their sins—and who forgives sins except God?—and who do not persist in what they have committed 

while they know." (The Qur‘an, 3:135) 

 ―Whoever commits evil or wrongs himself and then pleads 

God for forgiveness, will find God all-forgiving, allmerciful.‖ (The Qur‘an, 4:110)  

―Except he who repents and believes and does good works 

those, God will change their evil deeds into good deeds; God 

is ever forgiving and merciful. He ―who repents and does 

good works truly turns to God in repentance‖ (The Qur‘an, 25:70, 

71) 

No rite exists in Islam regarding a confession, in which a  person speaks of his transgressions, and in which penance is  assigned, thus freeing him of his sins.  Such a procedure, in  itself, from the Islamic point of view, constitutes a very grave  sin.  No person or institution has the right to assume the role 

corresponding to God Himself, but rather it is through God‘s 

will, and direct intervention, that forgiveness is granted.  Only  God Himself is worthy of worship and an appeal for  forgiveness.  God is omnipotent, omniscient and omnipresent  and requires no associates to forgive our shortcomings.  

―Your Lord has said, ‗Call Me, and I will hear you [r 

supplications]!‘ Indeed those who are disdainful of My 

worship will enter hell in utter humility.‖ (The Qur‘an, 40:60) 

In the words of the Prophet Muhammad (PBD): 

―Blessed is he who weeps before God, in repentance for his 

transgression, whom nobody knows about his sin other than 

God.‖ 

In Islamic terms, a person should repent with all sincerity,  plead only the forgiveness of God, resolve never again to  commit this transgression and make every effort to repair any  damage caused by his action. 

―Your lord knows what their chests hide and what they 

reveal.‖ (The Qur‘an, 28:69)  

 ―…and there does not lie concealed from your lord the 

weight of an atom in the earth or in the heaven, nor any 

thing less than that nor greater, but it is in a clear book‖ (The 

Qur‘an, 10:61)  

 The faithful should thus procure forgiveness and  correct their actions before their time on this earth has expired.   This world is the plane for man‘s actions, and the lifetime 

granted him is sufficient for achieving right conduct and  salvation. 

"But [acceptance of] repentance is not for those who go on 

committing misdeeds: when death approaches any of them, 

he says, ‗I repent now.‘ Nor is it for those who die while they 

are faithless" (The Qur‘an, 4:18) 

If one recognizes his shortcomings, and forgiveness is  adequately interpreted by the transgressor, this action in itself  has a positive influence and serves to diminish the rebelliousness of his soul, encourage right conduct, and fortify  his best intentions toward virtue and wisdom.  In the words of the Prophet Muhammad (PBD):       

―Verily the angels spread their wings over the seeker of 

knowledge and seek forgiveness on his behalf.‖  

SECTION II 

THE PROPHETS (P) AND 

DIVINE JUSTICE 

  

 The Prophets (P) And Divine Justice 

 Islam Confirms The Revelations 

Prior To The Qur‘an 

 Adam And Eve According To The 

Qur‘an 

 The Prophets (P) In Islam 

 Duties Of Humanity Toward The 

Prophets 

 Abraham (P), Prophet Of Islam 

 Moses (P), Prophet Of Islam 

THE PROPHETS (P) AND DIVINE JUSTICE 

 ―Whosoever is guided is only guided for his it-self, and 

whosoever goes astray it is only against it. No soul shall bear 

another's burden. Nor do we punish until we have sent a 

messenger.‖ (The Qur‘an, 17:15) 

God exists. He has created the world and everything in it. He  is Unique and He is One Alone.  He is Prudent, Wise, and is  aware of all that occurs and takes place in this world of his 

creation.  He is Omnipotent.  His essence is Just.  In God‘s 

Justice all creatures, though they are inherently endowed with  different aptitudes, are considered worthy.  God has granted  grace to all His creatures relative to their aptitudes and  abilities.  God has denied grace to no creature regardless of its  capacity and possibilities. 

God is Just, He loves Justice, and He is Just in his Conduct as  in all things.  Divine Justice may be observed in all things.  This Justice implies His presence and His message, to all of  humanity, as a guide leading to wellbeing and joy: the  Prophecy and the Revelation of the Divine Word.  God has  sent guides and leaders who serve as an example and a model,  to lead directly to goodness and away from ignorance and  doubt.  It is not possible to conceive of concepts such as  punishment or reward (or Paradise or Hell) without an  awareness of the worthiness which merits the former or the  error that leads to the latter. 

Thus Islam provides for the mission of the Prophets (P) within  the concept of Divine Justice.   

"Whosoever is guided is only guided for his own self, and 

whosoever goes astray it is only against it. No soul shall bear 

another's burden. Nor do we punish until we have sent a 

messenger." (The Qur‘an, 17:15) 

All the Prophets, beginning with Adam (P), up to and including  Muhammad (PBD) were sent with the same message from God.  They were especially assigned three duties:  1. Spread the message of God‘s Oneness and His Good 

Will toward Humanity, His Justice and the 

Resurrection. 

2. Command goodness and forbid evil, as well as provide  the teachings which emphasize the difference between 

the two. 

3. Invite all others to follow the path of Righteousness in  order to obtain Divine Mercy. 

 

"The duty of the messenger is only the delivery (of the message).  God knows what you reveal and what you hide." (The Qur‘an, 5:99) 

―Our messenger comes unto you to make things plain unto you  after an interval (of cessation) of the messengers, lest ye should  say: there came not unto us a messenger of cheer nor any  warner. Now hath a messenger of cheer and a warner come unto  you. God is able to do all things.‖ (The Qur‘an, 5:19) 

 

Among the Prophets (P) are those who have been assigned  responsibilities of leadership, among them David (P), Salomon 

(P) and Muhammad (P). 

Nothing forces us to choose one path or the other.  We are  invited by the word of God  as expressed by the Prophets (P),  and we are invited by Satan to follow a path, one way or the 

other.  After God‘s appeal for goodness, His warnings against  evil and his call to the right path, God establishes ―the Final  Day of Judgement‖ on which all actions will be judged. 

 ―And your lord never destroyed the towns until he raised in 

their metropolis a messenger, reciting to them our 

communications, and we never destroyed the towns except 

when their people were unjust.‖ (The Qur‘an, 28:59) 

 ―God does not wrong mankind a thing, but they wrong 

themselves.‖ (The Qur‘an, 10:44) 

 ―On the day of resurrection we shall set up just scales, so 

that no soul shall in the least be wronged, even though it is 

the weight of a grain of mustard seed we will bring it we 

suffice as reckoners.‖ (The Qur‘an, 21:47) 

 

ISLAM CONFIRMS THE REVELATIONS PRIOR TO THE 

QUR‟AN 

 ―People of the book! Our messenger (Muhammad) has come 

to clarify to you much of what you have hidden of the book, 

and to forgive you much. A light has come to you from God 

and a clear book, with which God guides those who seek his 

pleasure to the paths of peace. By his permission he takes 

them out from darkness to the light, and guides them to a 

straight path.‖  (The Qur‘an, 5:15, 16) 

For Muslims, God‘s revelations, prior to the existence of the 

Qur‘an, are considered of great value.  They are nonetheless  subject to controversy, since their content, intentionally or  otherwise, is dubious, more than anything else as a result of  the time elapsed between their utterance and their  documentation.  As we are well aware, both the Torah and the  Bible were written several centuries after the demise of the  Messengers, to whom the Revelations were entrusted by God.  The Revelation contained in the Qur‘an is thus both the  confirmation and the complement, of the Revelations as  originally revealed. 

―And we have revealed to you the book with the truth, 

verifying what is before it of the book and a guardian over it, 

therefore judge between them by what God has revealed,  and 

do not follow their low desires (to turn away) from the truth 

that has come to you; for every one of you did we appoint a 

law and a way, and if God had pleased he would have made 

you (all) a single people, but that he might try you in what 

he gave you, therefore strive with one another to hasten to 

virtuous deeds; to God is your return, of all (of you), so he 

will let you know that in which you differed‖ (The Qur‘an, 5:48) 

Muslims do not believe any contradiction exists in any of the  three Abrahamic religions, Judaism, Christianity and Islam,  but the avatars of the time have diluted or annexed other  Sacred Texts, therefore preventing our access to the original  intentions of the Word.  Muslims nevertheless fully respect  Jews and Christians, and interpret the teachings which we  share as having in common a joint labor, directed toward peace, justice, and the struggle against corruption as conceived  in the degradation of moral values. 

 

ADAM AND EVE ACCORDING TO THE QUR‟AN 

―To Adam we said: 'dwell with your wife in paradise and 

both eat of it as much as you wish and wherever you will. 

But neither of you should come close to this tree or else you 

shall both become transgressors.‖ (The Qur‘an, 2:35) 

Adam (P) was created in order to represent God on Earth, as  the first among his progeny.  Adam was not created with the  intention of his inhabiting Paradise, although it would have  been better if he had given no cause for his expulsion.  He  might have remained there, in honor and high regard, and  both he and his wife might have enjoyed the blessings and the  gifts of the Angels.  

"We said, ‗O Adam! This is indeed an enemy of yours and 

your mate‘s. So do not let him expel you from paradise"(The 

Qur‘an, 20:117) 

When Adam and Eve took fruit from the forbidden tree, God  told them they had distanced themselves from him, and with  this they spent a time without his protection, until such time  as God accepted their repentance.  According to Islamic  tradition, Adam and Eve had twenty sons and twenty  daughters during their lifetime.  The Qur‘an establishes an analogy regarding the creation of  the Prophet Jesus (P) and assures us of the parallel with the creation of Adam, with this rejecting the divine conception of  Jesus (P).  Therefore, although Adam and Eve had no father or  mother, they were nonetheless human.  By the same  reasoning, the Prophet Jesus (P) was born without a human  father, by Divine Miracle, and God said to him: ―Be‖ and he  was.  (The Qur‘an, 3:59) 

And the Prophet Muhammad (PBD) said:  

―God will say to Adam on the Day of Resurrection: ‗Stand at 

the scale and see what is shown to you from their works. He 

whose good deeds outweigh his bad deeds even by one atom‘s 

worth, he will go to Heaven, so that you may know that I do 

not admit any of them to Hell, unless they do wrong.‖ 

 

THE PROPHETS (P) IN ISLAM 

 ―We have sent you with the truth, a bearer of glad tidings and 

warning, for there is no nation, that has not had a warner pass away  in it. If they belie you, those before them also belied. Their messengers  came to them with clear signs; the psalms, and the illuminating 

book.‖ (The Qur‘an, 35:24- 25) 

There is no figure in human history to surpass, or even to  equal, the model of the Prophets (P).  Their exemplary lives,  their right conduct and their teachings have served as a  shining example, without blemish, through the long centuries,  thus illuminating succeeding generations in every period of  history. 

Through the pages of the Qur‘an, and the teachings we  received as a legacy from the Prophet Muhammad (PBD), we  have testimony of the lives of the Prophets prior to Islam, and  their teachings serve as a model for Mankind, in every period  of history, without discrimination. 

According to the Shi‘ite School of Islam, there were one 

hundred and twenty-four thousand Prophets.  Among them,  five Prophets are considered to be in possession of the Sharîat  (Divine Law), which contain the foundations for the pillars of  the Prophecy.  The principal Prophets, and founders of  religious law, were Noah, Abraham, Moses, Jesus and  Muhammad (PBD). 

 

DUTIES OF HUMANITY TOWARD THE PROPHETS 

Humanity is indebted to God for His having sent the Prophets,  as a guide to discernment.  This debt implies the duty to hear  the message of the Prophets and proceed accordingly, in order  to model a life based on Divine Guidance, as God has wished.    The Old Testament coincides in defining this responsibility: 

 ―I will give them a prophet from among themselves, like 

you, and I will put my words in his mouth, and he will say 

to them whatever I give him orders to say. And whoever 

does not give ear to my words which he will say in my 

name, will be responsible to me.‖ (The Bible, Deuteronomy 18:18-19) 

 ―And he said, If with all your heart you will give attention 

to the voice of the Lord your God, and do what is right in his eyes, giving ear to his orders and keeping his laws, I will not 

put on you any of the diseases which I put on the Egyptians: 

for I am the Lord your life-giver.‖ (The Bible, Exodus 15:26) 

―So then, (…) Who is to be kept in heaven till the time when 

all things are put right, of which God has given word by the 

mouth of his holy prophets, who have been from the earliest 

times. For Moses said, The Lord will give you a prophet from 

among your people, like me; you will give ear to everything 

which he will say to you. And every soul who does not 

give attention to that Prophet, will be cut off from 

among the people.‖ (The Bible, Acts 3:19-23) 

And God said in The Qur‘an: 

―And when God took the covenant of the prophets: 'that I 

have given you of the book and wisdom. then there shall come 

to you a messenger (Muhammad) confirming what is with 

you, you shall believe in him and you shall support him to be 

victorious, do you agree and take my load on this? ‗They 

answered: 'we do agree. ‗God said: 'then bear witness, and i 

will be with you among the witnesses. 'Whosoever turns 

back after that, they are the transgressors. Are they seeking a 

religion other than that of God?, and to him whosoever is in 

the heavens and the earth has submitted willingly and 

unwillingly. To him they shall be returned? say: 'we believe 

in God and in what is sent down to us and in that which was 

sent down to Abraham, Ishmael, Isaac, Jacob and the tribes, 

and in that which was given to (prophets) Moses and Jesus, 

and the prophets from their lord. We do not differentiate 

between any of them. To him we are submitters (Muslims). 

He who chooses a religion other than Islam, it will not be accepted from him, and in the everlasting life he will be 

among the losers. How shall God guide a people who lapse 

into disbelief after they believed and bore witness that the 

messenger is true, and after receiving clear proofs! God does 

not guide the harm doers. Those, their recompense shall be 

the curse of God, the angels, and all the people there they 

shall live forever. Their punishment shall not be lightened, 

nor shall they be given respite. Except those who afterwards 

repent and mend their ways, God is forgiving and the most 

merciful. Indeed those who disbelieve after they have believed 

and increase in disbelief, their repentance shall not be 

accepted. These are those who are astray.‖ (The Qur‘an, 3:81- 90) 

―We have inspired you, as we inspired Noah and the 

prophets after him. And we inspired Abraham, Ismail, Isaac, 

Jacob, the Patriarchs, Jesus, Job, Jonah, Aaron, and Solomon. 

And we gave David the Psalms. Messengers we have told 

you about, and messengers we never told you about. And 

God spoke to Moses directly.  Messengers as bearers of good 

news and warners, so that the people will have no excuse 

when they face God, after all these messengers have come to 

them.‖ [The Qur‘an, 4:163-165] 

 

ABRAHAM (P), PROPHET OF ISLAM 

"Abraham was neither a Jew nor a Christian. Rather he was 

a Muslim, and he was not one of the polytheists. Indeed the 

nearest of all people to Abraham are those who follow him.‖ 

(The Qur‘an, 3:67- 68) 

 

Abraham, as an emblematic figure, is the key to the common  bond among millions of human beings.  Abraham, the man,  was capable of listening, believing and trusting God to the  extent of offering his son as God commanded on the  mountain.  He is not only a father to his followers, but he is 

also a primary figure in all three of the world‘s most important 

monotheistic religions, Judaism, Christianity and Islam.  Sura 

number fourteen in the Sacred Qur‘an is specifically titled 

Abraham. 

In the sacred city of Mecca in Arabia, during the annual  pilgrimage of piety and prayer, the faithful arrive from all  over the world in order to walk around the Kaa‘ba, the  sanctuary ordered by God to be built by Abraham and his son  Ishmael. 

Abraham personifies the need and the desire of human beings  for contact with God.  Abraham is worshipped equally by  Jews, Christians and Muslims, whose faithful share beliefs  common to all three religions.  The figure of the great  Patriarch, in his role as father, has served to reconcile many  aspects of the three great religions. 

"Say, ‗God has spoken the truth; so follow the creed of 

Abraham, and he was not one of the polytheists." (The Qur‘an, 

3:95) 

MOSES (P), PROPHET OF ISLAM 

 ―To Moses we gave the book and after him we sent other 

messengers.‖ (The Qur‘an, 2:87) 

Interpreters of the Bible define the word Musa or Moses as a  term derived from the Coptic language, prevalent in ancient  Egypt.  The name consists in two parts, ―Mu‖, which means  ―water‖, and ―sa‖ which means ―tree‖.  This personage was 

thus described as Moses since the basket that bore him was  found next to a tree growing in the waters by the side of the  river.   His lineage, extends to Prophet Jacob (Ia´qûb). 

Moses was raised in the Pharaoh‘s palace, and was treated  with deference and respect until he grew to adolescence, and  began debating the Oneness of God.  Pharaoh initially gave no 

importance to Moses‘ words, until one day, infuriated, he 

threatened him with death.  Moses fled the palace and found  refuge in another city.  

It was there that God spoke to him of his prophetic mission,  and assured him of the aid and support of his brother Aaron, 

in order to free the ―Children of Israel‖ from Egyptian slavery, 

and so God instructed Moses to reclaim the Tablets of the Law,  and to bring them down from Mount Sinai.  Moses (P) occupies  an important position in Islam, and is considered among the 

most significant of God‘s Prophets.  The Qur‘an relates many of Moses‘ (P) most noteworthy  miracles.  He struck a stone with his rod and water sprang  forth.  He transformed the rod into a serpent.  He opened the  waters of the Red Sea in order to provide a path for the people 

of Israel to escape the pursuit of the Pharaoh‘s army.  As it 

happens, among holy books only the Qur‘an speaks of 

Pharaoh‘s body returned to earth after drowning in the sea.    Pharaoh‘s mummy was in fact discovered by modern archaeology and proven to have died by drowning.   Muhammad (PBD) learned of all this more than thirteen  hundreds years before the mummy was excavated and brought  to light.  There was no prior historical record.  We will deal  with this subject separately.  According to the Qur‘an: 

―We brought the children of Israel through the sea, and 

pharaoh and his legions pursued them arrogantly and 

frantically. But as he was drowning he cried out: '(now) I 

believe that there is no god except Him in whom the children 

of Israel believe. I am of those that surrender. ‗(God said): 

'now (you believe)! But before this you rebelled and were of 

the corrupt. We shall deliver you (Ramses II) with your body 

this day, so that you may be a sign to those after you. Indeed 

many people pay no heed to our signs!‖ (The Qur‘an, 10:90-92) 

SECTION III 

MARY AND JESUS (P) 

 IN ISLAM 

 Mary and Jesus (P) in Islam 

 The Virgin Mary (P) in Islam 

 The Birth of Jesus (P) 

 From  His Birth Jesus (P) Spoke to the 

People 

 Jesus (P), Prophet of Islam 

 In The Christian Gospels Jesus (P) Refers 

to Himself as a Prophet 

 The Trinity in the Historical Context 

 Jesus‘ Regard For Mary 

 The Humility Of Jesus (P) 

 Jesus‘ Miracles 

 Regarding The Crucifixion Of Jesus (P) 

 Jews, Christians And Muslims 

 Christians In The Qur‘an 

 Ascent Of Jesus (P) To Heaven 

 Prophets After Jesus (P)

MARY AND JESUS (P) IN ISLAM 

Mary and Jesus (P) occupy an important place in the Qur‘an.  One chapter of the Holy Qur‘an is titled Mary and another is 

called ―The Table‖ (Al Maede), which speaks of the meal 

known to the Apostles as ―The Last Supper‖, sent by God 

from Heaven.   There is also another chapter called Ale-omran, 

―Family of Omran‖, which refers to Miriam‘s lineage. 

The name of ―Jesus‖, or Isa, is mentioned forty-five times in  the Qur‘an, he is referred to eleven times as ―The Messiah‖ 

(Masih), which amounts to thirteen chapters of the Qur‘an, that  is, more than ten percent of all the chapters in the Holy Book.   The Qur‘an consists in total of one hundred and fourteen  chapters. 

The Gospel is mentioned twelve times in the Qur‘an,  confirming it as the Book of God, but according to Islam, the  present-day version of the Gospel is not the original one. 

 

THE VIRGIN MARY (P) IN ISLAM 

―And when the angels said to Mary: 'God has chosen you 

and purified you. He has chosen you above all women of the 

worlds.‖ (The Qur‘an, 3:42) 

The Virgin Mary (P) is highly regarded in Islam, and occupies a  position of admiration and respect, which correspond to her  celestial attributes and exquisite qualities, as virgin and celibate, pure and holy.  The Holy Qur‘an and Islamic  tradition refer frequently to these qualities.  God held her in such high esteem as to send the Angel 

Gabriel, known as ―Pure Spirit‖ or ―Holy Ghost‖, to express 

His honor and regard, and to fulfill His design for the future  of Mankind, as the angel imparted his news, on behalf of God 

Almighty, and so revealed God‘s intentions to her.  The Virgin Mary (P), by virtue of this Revelation, carried an  enormous burden of responsibility, and therefore she is  included among those chosen and guided by God, and God  sent the Angel Gabriel to her, to bring her the message of God.   The Qur‘an in fact relates miracles performed on Mary‘s 

behalf, such as God sending her the fruits of Paradise for her  sustenance. 

Muslims believe wholeheartedly in the sanctity of the Virgin  Mary (P), who never married.  One of Islam‘s enduring and 

pervading characteristics is the homage paid to women, as it  reaffirms their potential for perfection in their obedience and  devotion to God, in their piety, chastity, and both inner and  outer purity. 

Every Muslim woman who emulates the essence of the Virgin  Mary (P) is held in equal regard, as she dedicates her life to  purity, chastity, devotion and compliance, while she covers  herself in modesty. 

THE BIRTH OF JESUS (P) 

"When the angels said, ‗O Mary, God gives you the good 

news of a Word from Him whose name is Messiah, Jesus, son 

of Mary, distinguished in the world and the Hereafter, and 

one of those brought near [to God]." (The Qur‘an, 3:45) 

In the Qur‘an (chapter Mary) is written:   

 ―And mention in the book, Mary, how she withdrew from 

her people to an eastern place and she took a veil apart from 

them; we sent to her our spirit (Gabriel) in the resemblance 

of a perfect human. And when she saw him) she said: 'I take 

refuge in the merciful from you! If you are fearful. ‗I am the 

messenger of your lord, ' he replied, 'and has come to give 

you a pure boy. ‗‗How shall I bear a son, ' she answered, 

'when I am not touched by a human and not unchaste? 

'"Even so" he replied, "as such your lord has said: 'easy it is 

for me. And we shall make him a sign to mankind and a 

mercy from us. It is a matter decreed.'" (The Qur‘an, 19:16-21) 

 

FROM HIS BIRTH JESUS (P) SPOKE TO THE PEOPLE 

―When the angels said, Oh Mary, God gives you the good 

news of a Word from Him, whose name is Messiah, Jesus, 

son of Mary. Distinguished in the world and the Hereafter, 

and one of those brought near (to God). He will speak to 

people in the Cradle and in adulthood, and will be one of the 

righteous.‖ (The Qur‘an, 3:45, 46) 

The Qur‘an describes Mary‘s concern and astonishment at the 

moment of giving birth to Jesus (P). 

"How can I bear a son, when no man has touched me, and I 

am not an unchaste woman?" The angel replied, "So shall it 

be. Your Lord says, `This is an easy thing for me to do, and 

we will do so in order to make that boy a Sign for the people 

and a blessing from Us, and this must happen.‖ 

Accordingly, Mary conceived the child, and with it she went 

away to a distant place. Then the throes of childbirth urged 

her to take shelter under a date palm. There she began to cry, 

"Oh! Would that I had died before this and sunk into 

oblivion.‖ At this the angel at the foot of her bed consoled 

her, saying, "Grieve not at all, for your Lord has set a spring 

under you; as for your food, shake the trunk of this tree and 

fresh, ripe dates will fall down for you; so eat and drink and 

refresh your eyes; and if you see a man, say to him, `As I 

have vowed to observe the fast (of silence) for the sake of the 

Merciful, I will not speak to anyone today Then she brought 

the child to her people‖ ‗‖(The Qur‘an, 19:20-27) 

After this no one saw Mary again in the Sanctuary.   A number  of people went in search of her, until Zacharias found her with  her son.  The people of Israel asked her: 

"Then carrying him she brought him to her people. They 

said, ‗O Mary, you have certainly come up with an odd 

thing! O sister of Aaron [‘s lineage]! Your father was not an 

evil man, nor was your mother unchaste.‘ Thereat she 

pointed to him. They said, ‗How can we speak to one who is 

yet a baby in the cradle?‘ He said, ‗Indeed I am a servant of 

God! He has given me the Book and made me a prophet. He has made me blessed, wherever I may be, and He has 

enjoined me to [maintain] the prayer and to [pay] the zakt as 

long as I live, and to be good to my mother, and He has not 

made me self-willed and wretched. Peace is to me the day I 

was born, and the day I die, and the day I am raised alive‘.‖ 

(The Qur‘an, 19:27-33) 

And continued: 

"That is Jesus, son of Mary, a Word of the real concerning 

whom they are in doubt. It is not for God to take a son. 

Immaculate is He! When He decides on a matter, He just 

says to it, ‗Be!‘ and it is.  ‗Indeed God is my Lord and your 

Lord. So worship Him. This is a straight path.‘ (The Qur‘an, 19:34-

36) 

JESUS (P), PROPHET OF ISLAM 

 ―People of the book, do not exaggerate your religion. Do not 

say about God except the truth. Indeed, the messiah, Jesus 

son of Mary, is only a messenger (and prophet) of God, and 

his word (be) which he gave to Mary, and a (created) spirit 

by him. So believe in God and his messengers and do not say: 

'trinity. ‗Refrain, it is better for you. God is only one god. 

Exaltations to him that he should have son! To him belongs 

all that is in the heavens and in the earth, it is sufficient that 

God is the guardian. The messiah would not despise being a 

worshiper of God‖ (The Qur‘an, 4:171-172) 

As far as Muslims are concerned, Jesus (P) is one of God‘s 

greatest prophets, in effect, the Messiah promised the people 

of Israel.  But he is not ―the son of God‖ nor is he ―God Incarnate‖ or ―God the Son‖, one third of a Trinity.  In fact, in  the Prophecy of the Old Testament to which Christians refer, 

there is reference to the promise of ―a Prophet‖, but never ―the  Son of God‖ in any form. 

 ―I will give them a prophet from among themselves, like 

you, and I will put my words in his mouth, and he will say 

to them whatever I give him orders to say. And whoever does 

not give ear to my words which he will say in my name, will 

be responsible to me.‖ (The Bible, Deuteronomy 18:18-19) 

The new Bible Testament affirms that Jesus was, in effect, the  Prophet promised in these verses.  Thus God speaks of a 

Prophet and not of ―his son‖.   

 ―So then, (…) Who is to be kept in heaven till the time when 

all things are put right, of which God has given word by the 

mouth of his holy prophets, who have been from the earliest 

times. For Moses said, The Lord will give you a prophet from 

among your people, like me; you will give ear to everything 

which he will say to you. And every soul who does not give 

attention to that Prophet, will be cut off from among the 

people.‖ (The Bible, Acts 3:19-23) 

Muslims therefore reject absolutely the notion of a trinity or  the divinity of Jesus (P). 

 ―The unbelievers are those who say: 'God is the messiah, the 

son of Mary. ' but the messiah said: 'children of Israel, 

worship God, my lord and your lord.‘ he who associates 

anything with God, God has indeed forbidden paradise to 

him, and his abode shall be in the fire. The harm doers shall have no helpers. Indeed those who say: 'God is the third of 

the trinity' became unbelievers. There is but one god. if they 

do not desist in what they say, a painful punishment will 

afflict those of them that disbelieve. Will they not turn to 

God in repentance and ask his forgiveness? He is forgiving, 

merciful. The messiah, the son of Mary, was not except a 

messenger, other messengers had gone before him. His 

mother was in the state of sincerity, they both ate food. See 

how we make plain to them our signs. Then, see how 

perverted they are.‖ (The Qur‘an, 5:72-75) 

Jesus (P) was a human being, just as all the other Prophets.  He  was born of a virgin, with no father, thus constituting a Divine  Miracle. 

And so as God created Adam (P), without a father or mother,  He created Jesus (P) without the intervention of fecundation  and this is included among the miraculous signs to be  interpreted by the people of Israel as verification of the  awaited Messiah, according to the Law of Moses (P). 

Indeed the case of Jesus with God like the case of Adam: He 

created him from dust, and then said to him, ‗Be,‘ and he 

was. This is the truth from your Lord, so do not be among 

the skeptics. (The Qur‘an, 3:59-60) 

 ―Such was (prophet) Jesus, the son of Mary, a saying of 

truth, concerning what they doubt. it is not for God to take a 

son! Exaltations to him! When he decrees a thing he only 

says: 'be, ' and it is. Indeed, God is my lord and your lord 

therefore worships him. That is the straight path.‖ (The Qur‘an, 

19:34-36) 

Independently of his divinity, or lack of it, Jesus (P) had an  undeniable and understandably important impact as one of 

the leading figures in history, Mankind‘s guide sent expressly 

by God. 

 

IN THE CHRISTIAN GOSPELS JESUS (P) REFERS TO  HIMSELF AS A PROPHET 

Jesus (P) refers to himself as a Prophet and ―the son of Man‖ in 

various texts among the Christian gospels.  For example, he is  never described as deified. 

―And he said to them, Without doubt you will say to me, let 

the medical man make himself well: the things which to our 

knowledge were done at Capernaum, do them here in your 

country. And he said to them, truly I say to you, No prophet 

is honored in his country.‖ (The Bible, Luke 4:23-24 and its correlations: 

Matthew 13:57, Mark 6:4 and John 4:43-44, leaving no doubt of consensus) 

 ―And he said, Go and say to that fox, I send out evil spirits 

and do works of mercy today and tomorrow, and on the third 

day my work will be complete. But I have to go on my way 

today and tomorrow and the third day, for it is not right for a 

prophet to come to his death outside Jerusalem.‖ (The Bible, Luke 

13:32-33) 

In this same reference, Jesus (P) alludes to his own death—seen  by Christians as described above, a discrepancy with the  Muslim view—replying with irony that as many Prophets  have died in Jerusalem, it behooves him to follow their example.  In this, as in other references, he is called ―Prophet‖,  not ―son of God‖. 

By the same token, Christian gospels describe a number of his  contemporaries, followers of Jesus (P) or people who have  witnessed his miracles, who equally consider him a Prophet, 

not a ―son of God‖. 

 ―And when he came into Jerusalem, all the town was moved, 

saying, Who is this? And the people said, This is the prophet 

Jesus, from Nazareth of Galilee (…)And when his stories 

came to the ears of the chief priests and the Pharisees, they 

saw that he was talking of them. And though they had a 

desire to take him, they were in fear of the people, because in 

their eyes he was a prophet.‖ (The Bible, Matthew 21:10-11, 45-46) 

―Then stopping, and looking sadly at him, one of them, 

named Cleopas, said to him, Are you the only man living in 

Jerusalem who has not had news of the things which have 

taken place there at this time? And he said to them, what 

things? And they said, The things to do with Jesus of 

Nazareth, who was a prophet, great in his acts and his 

words, before God and all the people: And how the chief 

priests and our rulers gave him up to be put to death on the 

cross.‖ (The Bible, Luke 24:18-20) 

 It is therefore illogical to accept the divinity of Jesus (P), 

or his ―redemption‖ by crucifixion as the ―Son of God‖, even  by consulting Christian sources.  The very Gospels themselves  tend to ambiguity regarding the figure of Jesus, since  depending on whichever reference one has at hand, Jesus (P) 

might equally be considered the ―Son of God‖, the Messiah, the awaited prophet, the return of the prophet Jeremiah, the  return of the prophet Elijah, or John the Baptist resurrected,  extending by inference to a charlatan, a liar or a 

blasphemer…divergent opinions concurrently emitted.  

Muslims believe that this confusion seriously undermines the  credibility of the figure of Jesus (P), therefore the Qur‘an has a  more positive approach: 

 ―People of the book, do not exaggerate your religion. Do not 

say about God except the truth. Indeed, the messiah, Jesus 

son of Mary, is only a messenger (and prophet) of God, and 

his word (be) which he gave to Mary, and a (created) spirit 

by him. So believe in God and his messengers and do not say: 

'trinity. ‗Refrain, it is better for you. God is only one god. 

Exaltations to him that he should have son! To him belongs 

all that is in the heavens and in the earth, it is sufficient that 

God is the guardian.‖ (The Qur‘an, 4:171) 

According to the Old Testament (God speaking to Moses):  

 ―I will give them a prophet from among themselves, like 

you, and I will put my words in his mouth, and he will say 

to them whatever I give him orders to say. And whoever does 

not give ear to my words which he will say in my name, will 

be responsible to me.‖ (The Bible, Deuteronomy 18:18-19) 

The new Bible Testament affirms that Jesus was, in effect, the  Prophet promised in these verses.   

 ―So then, (…) Who is to be kept in heaven till the time when 

all things are put right, of which God has given word by the 

mouth of his holy prophets, who have been from the earliest times. For Moses said, The Lord will give you a prophet from 

among your people, like me; you will give ear to everything 

which he will say to you. And every soul who does not give 

attention to that Prophet, will be cut off from among the 

people.‖ (The Bible, Acts 3:19-23) 

Now the question is: Would Jesus (P) be happy to be consider  the son of God if he is a prophet!?  The prophet Muhammad (PBD) had this to say: 

"Do not elevate me above my rightful position, for verily God 

has made me a servant before He made me a prophet." 

 

THE TRINITY IN THE HISTORICAL CONTEXT  

 It is essential that the reader, of any faith, take into account  the beginnings of Islam in the seventh century, in the domains  of the Byzantine Empire, which had presented an antecedent  interpreted by many as ―blasphemous‖.  The first Ecumenical 

Council (derived from the Greek oikoumenikos, this is, 

―worldwide‖) of the Christian Church, at Nicaea (now Iznik, 

in Turkey), called by the Roman Emperor Constantine in 325  A.D., was an attempt to consolidate the various sects and  tangents of the Christian Church, including Manicheists,  Nestorians and others, and with this managed to establish a  precedent for subsequent Synods of Bishops, to create canons  of doctrinal orthodoxy.  This resulted in the first uniform 

hristian doctrine, which came to be described as the ―Creed  of Nicaea‖ The council did not create the doctrine of the deity of Jesus as is sometimes claimed but it did settle to some  degree the debate within the early Christian communities  regarding the divinity of a messenger from the One God. By 

this time Jesus had become known as ―The Christ‖, or ―the  Enlightened One‖, in the same fashion as the Buddha  (―Enlightened‖), Zoroaster (as the emissary of Ahura Mazda, a 

god of light), among other examples of the Creator or God 

Almighty interpreted as ―light‖, ―clarity of action and  thought‖, and ―enlightenment‖, therefore everywhere at once 

but nowhere to be seen, with this establishing the need for a  tangible emblem or image to translate His magnificence.  The  idea of Christ as a messenger from the One God ("The Father")  had long existed in various parts of the Roman Empire. The  divinity of Christ had also been widely endorsed by the  Christian community in Rome when it was still a city  consecrated to Jupiter, Saturn and Bacchus. The Nicaean  Council, with this, affirmed and defined what it believed to be 

the teachings of the Apostles regarding the identity of ―Jesus  Christ‖, as the one true God in deity with the Father.  In this 

prevailing political and theological maelstrom another  Prophet emerged, in Muhammad (PBD), with a new approach to  the Oneness of a Creator God, and this was confirmed by the 

Holy Qur‘an which defined him as the messenger of a unique  God, a God of Oneness, stating as the first ―pillar‖ of the new 

faith, that ―There is no God but God‖, or ―Only God is God‖, 

in effect disclaiming the Trinity.  Islam has been greatly  misunderstood throughout the centuries because this  fundamental principal, in no way anti-Christian as such, has  not been interpreted in its historical context.] 

JESUS‟ REGARD FOR MARY 

According to Islam Jesus always held Mary in the highest  regard and showed her never-failing respect.  According to the Qur‘an, when Jesus was still a baby, he began 

to speak to the people of God‘s miracle, and said thus; 

"I am a servant of God: He has given me the Book and He 

has appointed me a Prophet… He has made me dutiful to my 

mother, and He has not made me oppressive and hardhearted. (The Qur‘an, 19:30-33) 

"‗O John!‘ [We said,] ‗Hold on with power to the Book!‘ And 

we gave him judgment while still a child, and a compassion 

and purity from us. He was Godwary, and good to his 

parents, and was not self-willed or disobedient."  (The Qur‘an, 

19:12-14) 

Islam maintains that the verses of the Bible quoting Jesus as  refusing to receive his mother are a distortion and are  completely false: 

The Bible says:    

 ―While he was still talking to the people, his mother and his 

brothers came, desiring to have talk with him. And one said 

to him, See, your mother and your brothers are outside, 

desiring to have a talk with you. But he in answer said to 

him who gave the news, who is my mother and who are my 

brothers? And he put out his hand to his disciples and said, 

See, my mother and my brothers!‖ (The Bible, Matthew 12:46-50) 

The Qur‘an says:    

 ―(Remember) when we made a covenant with the children of 

Israel, you shall worship none except God. Show kindness to 

your parents, to kinsmen, to the orphans, and to the needy, 

and speak of goodness to people. Establish your prayers and 

pay the obligatory charity. But, except for a few, you all 

turned your backs and gave no heed.‖ (The Qur‘an, 2:83) 

 ―And we charged the human concerning his parents, for his 

mother bore him in weakness upon weakness, and his 

weaning was in two years. Be thankful to me and to your 

parents, to me is the arrival.‖ (The Qur‘an, 31:14) 

 

THE HUMILITY OF JESUS (P) 

Islamic tradition indicates that Jesus (P) actually said: 

 ―My assistants are my hands; my feet are my transport; my 

bed, the earth; my pillow, the stone. In winter I take refuge in 

the heat of the earth, and my bedside lamp is the light of the 

moon, my stew is hunger, and my night shelter, the fear of 

God. My dress is made of wool (gross), and my fruit and 

vegetables are plants that emerge from the earth at night I 

sleep, while not taking anything with me, and in the 

morning lift my head from the ground, and I have not 

anything anyway on earth there is no one more rich than 

me."  

JESUS‟ (P) MIRACLES 

 ―when God said: '( Prophet) Jesus, son of Mary, remember 

the favor upon you and on your mother; how I strengthened 

you with the holy spirit (Gabriel), to speak to people in your 

cradle and of age (when he descends and dies); how I taught 

you the book and wisdom, the torah and the gospel; and how, 

by my permission, you fashioned from clay the likeness of a 

bird, and breathed into it so that, by my permission, it 

became a living bird. How, by my permission, you healed the 

blind man and the leper, and by my permission you brought 

the dead forth; and how I protected you from the children of 

Israel when you brought them clear signs; whereupon the 

unbelievers among them said: "this is nothing but plain 

magic". (The Qur‘an, 5:110) 

The Qur‘an and Islamic tradition recognize more of Jesus‘ (P)  miracles than are claimed by any other Holy Scripture.   Islamic tradition has narrated these in precise detail, as  follows: 

Islam‘s messenger (PBD) spoke thus: ―The people of Jesus (P) and  his apostles have asked that food be brought from Heaven.   God then sent a Revelation to his messenger, acknowledging  that it would be so: 

―When I revealed to the disciples to believe in me and in my 

messenger they replied: "we believe, bear witness that we 

submit. When the disciples said: 'o (prophet) Jesus, son of 

Mary, can your lord send down to us a table from heaven? 

‗He replied: 'have fear of God, if you are believers. ''we wish 

to eat of it, ' they said, 'so that we can satisfy our hearts and know that what you said to us is true, and that we become 

witnesses to it. ''God, our lord, ' said (prophet) Jesus, the 

son of Mary, 'send down upon us a table out of heaven, that 

shall be a festival for us the first and the last of us and a sign 

from you. and provide for us; you are the best of providers. 

'God replied: 'I am sending it to you. But whoever of you 

disbelieves thereafter I shall punish him with a punishment 

that I do not punish anyone from the worlds. '‖ (The Qur‘an, 5:111115) 

According to Islamic tradition: ―Jesus and the Apostles 

received the meal from Heaven; nine different dishes and nine 

different loaves of bread, supported by golden chains.‖ 

The story continues: ―Jesus (P) had a close friend, who died.  

He therefore presented himself, together with his friend‘s  mother, at the man‘s grave, and with God‘s permission 

restored him to life.   He pleaded with God and his prayers  were answered, and his friend inhabited the Earth during 

twenty more years.‖ 

And there is more: ―Jesus, son of Mary (P), traveled together  with a man who shared his trust.  When they reached the sea,  Jesus (P) invoked the name of God and walked across the 

water.‖ 

 

REGARDING THE CRUCIFIXION OF JESUS (P) 

 ―And for their saying, 'we killed the messiah, Jesus the son 

of Mary, the messenger (and prophet) of God. ‗they did not kill him, nor did they crucify him, but to them, he (the 

crucified) had been given the look (of prophet Jesus). Those 

who differ concerning him (Prophet Jesus) are surely in 

doubt regarding him, they have no knowledge of him, except 

the following of supposition, and (it is) a certainty they did 

not kill him. Rather, God raised him up to him. God is 

almighty, the wise.‖ (The Qur‘an, 4:157-158) 

Having confirmed, as established by Islam, that ―the original  sin‖, as such, does not exist, the death and resurrection of 

Jesus (P), by the same token, may no longer be considered as  redemption, and instead become one more sign of his veracity,  one more proof of his authenticity, just as his virgin birth and  other portents and miracles bear witness.  Yet the manner of  his death in no way alters his mission as a Prophet.  According to Christian tradition, Jesus (P) predicted his treason 

by Judas Iscariot, and told Peter, ―He will deny me three times  before the cock crows‖.  He also assured him that he, Jesus, 

would be crucified as a sign of redemption for all of  Humanity, and he would reappear, resurrected, after three 

days‘ time, in order to ascend to Heaven as proof of this 

redemption. 

If Jesus was aware of all that would transpire, and accepted  his fate as the Will of God (independently of the deified figure  that would later be displayed), how, then, is it possible, to  conceive of his outburst during his agony, as he called out, 

―My God, why have you abandoned me?‖  This is just one 

example that comes to mind as we examine the testimony put  forth by Christians. 

According to Islam, Jesus never had reason to question God,  or to feel he had been abandoned, at any time during his  mission as a Prophet. 

For Muslims, Jesus (P) was not put on earth to die on the cross.   Jesus (P) was a Prophet. 

"No bearer shall bear another's burden, and should one 

heavily burdened call (another) to carry it, nothing of it will 

be carried, even if he were a near relative. You can only warn 

those who fear their Lord in secret, and maintain the prayer. 

Whoever purifies himself, purifies only for his own sake, and 

to God is the return" (The Qur‘an, 35:18)            

He was neither ―God incarnate‖ nor ―the son of God‖.  As a 

Prophet his mission consisted in the transmission of a  message, therefore the manner of his death in no way altered  his purpose.  He might just as well have died battling his  enemies, of disease or old age. 

 ―People of the book, do not exaggerate your religion. Do not 

say about God except the truth. Indeed, the messiah, Jesus 

son of Mary, is only a messenger (and prophet) of God, and 

his word (be) which he gave to Mary, and a (created) spirit 

by him. So believe in God and his messengers and do not say: 

'trinity. ‗Refrain, it is better for you. God is only one god. 

Exaltations to him that he should have son! To him belongs 

all that is in the heavens and in the earth, it is sufficient that 

God is the guardian‖ (The Qur‘an, 4:171) 

According to the Old Testament (God speaking to Moses):  ―I will give them a prophet from among themselves, like 

you, and I will put my words in his mouth, and he will say 

to them whatever I give him orders to say. And whoever does 

not give ear to my words which he will say in my name, will 

be responsible to me.‖ (The Bible, Deuteronomy 18:18-19) 

The new Bible Testament affirms that Jesus (P) was, in effect,  the Prophet promised in these verses.  Thus God speaks of a 

Prophet and not of ―his son‖.  This statement is confirmed in  Peter‘s address to the people of Jerusalem from the gates of the 

Temple of Salomon, as documented by Luke in the (reference) 

 ―So then, (…) Who is to be kept in heaven till the time when 

all things are put right, of which God has given word by the 

mouth of his holy prophets, who have been from the earliest 

times. For Moses said, The Lord will give you a prophet from 

among your people, like me; you will give ear to everything 

which he will say to you. And every soul who does not give 

attention to that Prophet, will be cut off from among the 

people.‖ (The Bible, Acts 3:19-23) 

 

JEWS, CHRISTIANS AND MUSLIMS 

Muslims not only believe in the Qur‘an, the Revelation of God  through the Prophet Muhammad (PBD), his messenger, but in  prior revelations as well: the Torah of Moses, the psalms of  David and the gospel of Jesus.  But these are consolidated in  the Qur‘an, [a later and therefore ratified version] as Definitive  Revelation, referred to as follows: 

 ―That is the (holy) book, where there is no doubt. it is a 

guidance for the cautious (of evil and hell). Who believe in 

the unseen and establish the (daily) prayer; who spend out of 

what we have provided them. Who believe in that which has 

been sent down to you (Prophet Muhammad) and what has 

been sent down before you (to Prophets Jesus and Moses) 

and firmly believe in the everlasting life.‖ (The Qur‘an, 2:2-5) 

 ―Say: 'we believe in God and in what is sent down to us and 

in that which was sent down to Abraham, Ishmael, Isaac, 

Jacob and the tribes, and in that which was given to 

(prophets) Moses and Jesus, and the prophets from their lord. 

We do not differentiate between any of them. to him we are 

submitters (Muslims). '‖ (The Qur‘an, 3:84) 

 ―Say: 'people of the book, let us come to a common 

word between us and you that we will worship none 

except God, that we will associate none with him, and 

that none of us take others for lords besides God. ' if 

they turn away, say: 'bear witness that we are Muslims. 

'‖ (The Qur‘an, 3:64) 

This is the oldest known call contained in a Sacred Text  expressing an inter-religious dialogue, an appeal to common  cause as recourse against the imposition of worldly powers,  therefore a call to join forces in the belief in the One and Only  God Almighty. 

Recently Hans Küng, an eminent Catholic theologian, in his  book Islam, History Present and Future, stated: ―After the time of 

Jesus, real and legitimate Prophets appeared and it is only dogmatic  prejudice which prevents Christians from recognizing Muhammad as such.  Recognition would do much to encourage an understanding 

between Christians and Muslims.‖   

CHRISTIANS IN THE QUR‟AN 

Amicable relations between Christians and Muslims are  documented from the beginning of the existence of Islam,  more than fourteen centuries ago:   ―You will find that (…) the nearest in affection to the believers are 

those who say: 'we are Christians.' That is because amongst them  there are priests and monks; and because they are not proud. When  they listen to that which was sent down to the messenger, you will  see their eyes fill with tears as they recognize its truth. They say:  'lord, we believe. Write us among the witnesses. Why should we not  believe in God and in the truth that has come down to us? Why 

should we not hope for admission among the righteous? '‖ (The Qur‘an,  5:82-84) 

 

 ―Yet they are not all alike. There are among the people of the book an 

upstanding nation that recite the verses of God (the Qur‘an)  throughout the night and prostrate themselves, who believe in God  and the last day, who order honor and forbid dishonor and race in  good works. These are the righteous. Whatever good they do, for them  it shall not be denied. God knows the cautious. As for those who  disbelieve, neither their riches nor their children shall help them a  thing from God. They are the people of the fire, and there they shall  remain for ever. The wealth they spend in this worldly life is like a  freezing wind that smites the harvest of a people who have wronged 

themselves and destroys it. God has not wronged them, but they  wronged themselves.‖ (The Qur‘an, 3:113-117) 

 

ASCENT OF JESUS (P) TO HEAVEN 

The Prophet of Islam, Muhammad (PBD) said: 

 "The fiftieth year and one from the government of Ibn asij 

Ashkan, Jesus son of Mary (P) was chosen as Prophet. He 

went to Jerusalem and to the age of thirty-three year invites 

the children of Israel to worship the One God, until the Jews 

captured and assumed that he had been killed. However, God 

Almighty had closed any way for the Jews could refer to 

Jesus (P), and they believed they had killed the Prophet." 

Islamic tradition Shi‘ia the Imam Bâqir (P) fifth Imam shiita:  said: 

 "The night agreed to the ascension into heaven of Jesus (P), 

the twelve apostles gathered in a house. Then Jesus (P) sitting 

in the spring that was inside the house, shook his head and 

said: "Soon I'll get rid of the Jews and ascend to heaven. 

Now who among you is willing to be crucified in my place 

for God to grant the same status as I have been given to me? 

"A young man from the present accepted this commitment. 

Jesus (P) informed him: "Very soon one of you will betray me, 

and after this event the Children of Israel will be divided into 

three. Two of these groups will be burned by the flames of 

Hell, and only the group that Simon will follow salvation." 

That night the Jews sought to Jesus (P), house by house and 

captured two of the apostles. One of them was the one who agreed to be crucified instead of Jesus (P), and one of them 

was one that Jesus (P) had predicted his betrayal. " 

And The Qur‘an says: 

―When God said: ' (Prophet) Jesus, I will take you to me and 

will raise you to me, and I will purify you from those who 

disbelieve. I will make your followers (who died before 

Prophet Muhammad) above those who disbelieve till the day 

of resurrection. Then, to me you shall all return, and I shall 

judge between you as to that you were at variance. (The Qur‘an, 

3:55) 

 

PROPHETS AFTER JESUS (P) 

 ―Be on the watch for false prophets, who come to you in 

sheep's clothing, but inside they are cruel wolves. By their 

fruits you will get knowledge of them. Do men get grapes 

from thorns or figs from thistles? Even so, every good tree 

gives good fruit; but the bad tree gives evil fruit. It is not 

possible for a good tree to give bad fruit, and a bad tree will 

not give good fruit. Every tree which does not give good fruit 

is cut down and put in the fire. So by their fruits you will get 

knowledge of them.‖ (The Bible, Matthew 7:158-20) 

The verse cited, if one is to believe he made such a statement,  implies that following Jesus (P) other prophets would make their  appearance, and that it would be necessary to confirm their 

veracity and the worth of their words, that is ―their fruit‖, 

since it would be to no one‘s advantage to herald the  appearance of ―false prophets‖ bearing ―damaged fruit‖.  On the other hand, there would be much to gain from the veracity  and worthiness of a true prophet.  If we read between the lines we can detect here the evil intent  of many against the Prophet Muhammad (PBD), and against  Islam as well.  There were those who twisted his message and  intent, and who altered his enlightened teachings and great 

wisdom, distorting them until they had ―disguised them as 

rotted fruit‖, in order to prevent Humanity from perceiving  the truth in the ―exquisite fruit‖ borne by the Prophet 

Muhammad (PBD), by means of the Qur‘an as a Sacred Text, and  Islam as a religion. 

Once more we turn to Hans Küng, who said:  

―After Jesus there would be true Prophets, and it is only due 

to dogmatic prejudice that Christians doubt Muhammad as 

such.‖ 

SECTION IV 

THE PROPHET 

MUHAMMAD (PBD) 

 The Prophet Muhammad (PBD) 

 The Prophet Muhammad (PBD) Had this 

To Say 

 The Imam ‗Ali (P) Had this to Say 

 What Is The Qur‘an?

 The True Message Of The Qur‘an 

 The Qur‘an And Modern Science 

 A Sign for the Humanity 

 Forgiveness In Islam 

 Regarding The Trinity In The Qur‘an 

 The Meaning Of Muslim Prayer 

 The Kaa‘ba, ―The House Of God‖ 

 The Pilgrimage To Mecca 

 Shi‘ism Is Synonimous With Islam 

 The Twelve Imams

 

THE PROPHET MUHAMMAD (PBD) 

 ―O prophet, we have sent you as a witness, a bearer of glad 

tidings, and to bear warning‖. (The Qur‘an, 33:45) 

 ―People of the book! After an interval during which there 

were no messengers, our messenger (Muhammad) has come 

to clarify (your religion) to you, lest you should say: 'no 

bearer of glad tidings or a Warner has come to us. ‗Indeed, 

there has come to you a bearer of glad tidings and a Warner. 

God has power over all things. (The Qur‘an, 5:19) 

 ―In the name of God, Most Gracious, Most Merciful 

your companion is neither astray, neither errs, nor does 

he speak out of desire. Indeed it is not except a 

revelation which is revealed, taught by one who is 

stern in power. of might, he (Gabriel) stood firm while 

he was in the highest horizon; then he drew near, and 

became close he was but two bows' length or even 

nearer, so (God) revealed to his worshiper (Gabriel) 

that which he revealed (to Prophet Muhammad).‖ (The 

Qur‘an, 53:1-10) 

The Prophet of Islam, Muhammad ibn ‗Abdullah (PBD), popularly  known to English-speaking people the world over as  Mohammed, or Mohammad (PBD), is a descendent of the  prophet Abraham and his first-born, the prophet Ishmael,  father specifically of the ethnic Arabs among the Semitic  peoples. 

Muhammad (PBD) was born in Mecca, the city in which the  prophet Adam built the first temple dedicated to God.  This  temple was destroyed during the deluge in the time of Noah,  and rebuilt later on the same site by Abraham and Ishmael,  according to tradition between day twelve and day seventeen  in the month of Rabbi‘ al-Awal, although this has never been  confirmed, in the year 570 of the Christian era. 

Muhammad‘s (PBD) grandfather, ‗Abd al-Muttalib, gave him a 

name ―previously unknown to any human being‖.  He called  him ―Muhammad‖ (or ―Muhammad‖), which means ―most  praised‖ or ―most eulogized‖.  When asked why he had  chosen such an unusual name, he replied, ―I want him to be 

praised in Heaven as well as on Earth‖, which would indicate 

that he had an inkling, perhaps a premonition, of the future  that awaited his grandson. 

 ‗Abdul Muttalib was the keeper of the keys at the Kaa‘ba and  the patriarch of the clan of the Bani Hashim.  His father,  Hashim, was a prominent descendant of Fihr, also known as  Quraysh, patriarch of all the tribes that inhabited Mecca.  Muslim historians who have devoted their research to the life  of Muhammad (PBD) indicate that the future Prophet of God  arrived in this world accompanied by dazzling and prodigious 

―signs‖, among the most noteworthy the description of the 

three hundred idols that enclosed the Kaa‘ba falling to the  ground. 

It is told that Muhammad (PBD) was born already circumcised  and without an umbilical cord, and that the moment he  appeared he spoke:  

―God is great, the grandest, He is the most deserving of 

praise and eulogy.  Glory to this morning and afternoon.‖ 

No organized, unified or established system of government  existed among the Arabs of the time.  Each tribe or clan looked  to its own patriarch, or its elders, for authority.  Order was  maintained by means of the scrupulous application of the Law  of Talion, respected among the tribes, thus nobody of any one  tribe attacked the members of any other tribe, in order to  avoid the demand of compensation for damages on the part of 

the victim‘s tribe.   

Nevertheless, discord and disagreements from time to time  occurred.  Fights would break out, men would be killed,  livestock would be stolen, and women would be captured and  raped.  For the majority of these men the birth of a girl was  considered a misfortune, and often a father would take an  infant daughter out into the desert and bury her alive.  Bedouins, cattlemen, merchants, warriors, most of them  illiterate nomads, nevertheless adored poetry and story telling  and they had prodigious memories.  With this they preserved  their heritage and described their experiences verbally.  They 

turned ―oral history‖ into an art form.  At the time of 

Muhammad‘s (PBD) birth, barely four or five among the  inhabitants of Mecca had acquired the skills for reading and  writing, and in fact, Muhammad (PBD) himself never learned. 

The majority of these people still worshipped stone idols, they  drank alcohol, and lived in the middle of the desert far from  the watchful eyes of Byzantium or Persia, the predominate  empires of the time. 

Muhammad (PBD), at approximately the age of forty, began to  perceive the presence of the Angel Gabriel, who brought him  Divine Revelations.  None of his fellow-tribesmen, nor his  neighbors or the clients of his trade, gave credence to his tales,  which they discounted as just another story to be told around  the campfire, despite the fact that Muhammad (PBD) was known  for his honorability, his rectitude and veracity—he was even  known as Al-Amin, ―worthy of trust‖—but despite their  doubts he persisted, proclaiming in Mecca the Oneness of  God, and begging his companions to abandon idolatry.  Muhammad (PBD), as we have said, was not a lettered man, he  therefore had no way to prove that the Revelations had been  delivered to him alone, or that he, or any other human being,   had composed these profound, complex, and incredibly  beautiful phrases, sublime in their magnificence and wisdom,  which he called ―Qur‘an‖, in Arabic ―Qur‘an‖.  From the first moment of his prophetic mission, he  encountered the resistance of the powerful leaders of Mecca.   They tried to dissuade and then silence him.  Initially they  tried to tempt him with promises of power and wealth, and  this was followed with mockery and indifference, eventually  with boycott of his trade, physical aggression, and threats of  death, until he was obliged to abandoned his native city and  find refuge in the oasis of Yatrib, the birthplace of the family of his mother‘s line.   In time the name of this place gradually 

changed until it was known as Medina, ―The Citadel [or  ‗fortress‘] of the Prophet‖. 

For twenty-three years—thirteen in Mecca and ten in  Medina—he preached his message proclaiming equality  before the law for all human beings, with no distinction  between races or social position.  He extolled the dignity of  women, their right to study, to be entitled to gainful  employment, to receive the rewards from their own wealth, to  enter into marriage and also to have the right to divorce.  Arabian leaders tried in vain to silence him.  He had  endangered their power structure, their regimes based on the  abuse of women and of those weaker than themselves, their  use of slavery as opposed to remuneration for employment. 

They pursued and slaughtered Muhammad‘s (PBD) followers,  and threatened war when his position in Medina had found  support and strength, but they were unable to silence his  message of justice, equality and freedom, which spread  through Arabia like a wildfire, and extended beyond the  desert through the entire Near East, then the world.  The Prophet (PBD) died in the year 632 of the Christian era at the  age of sixty-three, and according to many, without fear of  exaggeration, he was the man who most influenced the course  of history (see Annex 1).   One and one-half billion followers on  five continents vouch for his leadership and brilliance. 

THE PROPHET MUHAMMAD (PBD) HAD THIS TO SAY  About knowledge 

 One hour of thinking is better than seventy years of prayer  to God.  

 Ink from the pen of the scholar is more valuable than the  blood of the martyr.  

 One should try to get more knowledge from the moment of  birth until death comes.  

 Honor your sons and give them educations in good shape,  well, you will be the subject of forgiveness.  

 Who has two same days (i.e., without progress), which is a  really frustrated.  

[See the annex III] 

 

About Justice 

 One hour of justice is better than seventy years of prayer to  God.  

 To defend the oppressed in the presence of a bloodthirsty  tyrant is a sign of faith in God.  

 The rights of the needy are the property of the wealthy.  

 The people of the society in which there is a hungry are far  from the Divine Mercy.  

  Render the rights of the poor that God accept your prayers.  

 Anyone who regains the right of an oppressed from the hand  of an oppressor will be in Paradise in my same grade.  

 Anyone who confesses a crime after having been frightened,  his confession has no legal value. 

 If my community becomes indifferent to the fact of ordering  good and forbidding what is evil, it should know, it has been 

at war with God, High is. 

 Whoever looks at a heinous act that has to be rejected with 

his hand if it‘s possible, otherwise it may well reject it with 

his tongue, and if so can not reject it, reject it with his heart.  

 Two types of people will not be included in my intercession:  the tyrannical and iniquitous ruler, and the heretical 

extremist in matters of religion, who has digressed from it 

and who is neither repentant nor willing to give up [his 

heresy]. 

 The tyrants and the arrogant people will be raised on the  Day of Judgment in the form of tiny particles, which the rest 

of the people will trample underfoot – as a sign of their low 

esteem before God. 

 There are two things that God punishes in this world: who  do an oppression and aggression and second, to harm to the 

parents.  

 Poverty is worse than killing.  

 He who treats people in such a way that he never wrongs  them, and speaks to them and never lies to them, and when 

he makes a promise to them he never breaks it, such a person 

is perfect in his valorous qualities, his justice is manifest, 

and it becomes obligatory to consider him as one‘s brother 

and prohibited to backbite him. 

 Anyone who dies and leaves a good, it belongs to his heirs,  and anyone who leaves a debt, it belongs to the government.  

About promises 

  ―And those who fulfil their covenants when they pledge 

themselves. 

 Muslims [make and] fulfil their promises according to what  is permissible. 

  Verily whoever is not true to an agreement, or breaks it, or  promises beyond that which he is capable of, or omits 

something from it without good intention therein, then I will 

hold it against him on the Day of Resurrection. 

 When they break a covenant, God allows their enemy to gain  mastery over them. 

 He who does not keep a promise has no religion.   

About women 

 Women are like flowers, not treat them with violence. 

 The Paradise is under the feet of mothers.  

 I swear to God who chose me as a Prophet to be affectionate  with her mother for a night, is better than a year to fight the 

cause of God. 

 When a child is born, is a godsend. When a girl is born is a  sign of God's mercy for her family.  

[See the section V] 

 

On the tongue 

 A conflict that causes the tongue is larger than the stroke of  the sword.  

 There is nothing that deserves to be imprisoned so long as  the language.  

 Leave the gossip is more beloved to God, imposing and  majestic, than ten thousand meritorious inclinations in 

prayer. 

 

About generosity  

 Ask God and ask Him in abundance, for verily there is  nothing too great for Him 

 Verily your Lord is bashful and kind. He would be too  ashamed for His servant to open his hands to Him [in 

supplication] and for Him to return them empty. 

 The generous person is close to God, close to people and close  to Paradise. 

 Who comforts the grieving brother of a worldly life, God will  comfort of one of the afflictions of the Day of Resurrection.  

  The creatures are sustained by God, so that the creature  most loved by God is the one that makes a profit to reach 

sustained by God, and to convey the joy to people of a house.  

 When the charity comes from the hands of its owner (this)  give five sentences: the first is: I did not exist and I realized, 

was small and you make me big, I was an enemy and you  

wanted me, you were watching me, and now I watch for you 

until the Day of Resurrection. 

 Spend and Heal your patients, as alms away accidents and  diseases, and increases your lives and good deeds.  

 

About intentions 

 Who orients towards the good way is like who does. 

 When someone with good habits does something good it is  accepted from him, and even if he makes a mistake, he is 

forgiven for it.  

 The intention of the believer is better than his action, and the  intention of the disbeliever is worse than his action, and 

every doer does according to his intention. 

 

About poverty 

 The poor are the friends of God.  

 Poverty is worse than killing.  

  Who humiliates poor for their poverty or admire a rich for  their wealth, is at war with God.  

 Whoever degrades a believer, male or female, or humiliates  him because of his poverty or lack of ability, God, most High, 

will promulgate him on the Day of Resurrection and then 

disgrace him.  

 He who wakes up in the morning unconcerned about the  situations of fellow Muslims is not a Muslim.  

  

About other issues  

 Enjoinment of Visiting Each Other for the Pleasure of God 

 He who goes to visit his brother in faith at his home, without  any motive on his part, is recorded as having visited God, 

and God honours His guest by His own right. 

 The Prophet (PBD) said, ‗Shall I tell you who is the toughest 

and strongest from among you? The one who controls 

himself when he is angry. 

 Verily God, most High, loves for you to perfect a good deed  when you perform it. 

 A man who expects to be alive tomorrow is a man who  expects to be alive forever. 

  Verily every religion has a natural disposition and the  natural disposition of Islam is modesty. 

 Being amicable towards people is half of faith, and being  gentle and kind to them is half of life. 

 Breaking the branch of a tree is like breaking the wing of an  angel.  

 Address hygiene is a sign of faith in God.  

 Who buys and sells, must refrain from five things, but not to  sell or buy at all: usury, swear, hide the defect, praise (goods) 

to sell, and denigrate the purchase.  

 Accept six things about me that I will accept you into  Paradise: When you speak not lie, if you promise not 

withhold, if not betray confidence in you, get off your eyes 

(to the opposite sex to avoid falling into temptation), protect 

your parts privates, and hold your hands and tongues (from 

the forbidden).  

 Take advantage of five things before they happen other five:  your youth before your old age, your health before your 

sickness, your wealth before your poverty, your rest before 

your occupation, and your life before your death.  

 Who commands the good way and forbid what execrable, is  the representative of God on earth and (so is) the 

representative of His Messenger.  

 My community will remain in a good state while (its  members) to order the good, forbid the execrable and 

cooperate on the basis of benevolence and piety, and if not do 

so, shall be deprived of blessings. 

 Honour your children and refine their manners, and your  sins will be forgiven. 

 Anger faith corrupts as well as vinegar corrupts honey. 

THE IMAM „ALI (P) HAD THIS TO SAY 

The first Imam or religious leader of the Shi‘ites and legitimate 

successor in direct line of generation of the Prophet  Muhammad (PBD), spoke thus: 

 He who accepts oppression is an accomplice of the oppressor! 

 Whoever wants to be a leader should educate himself before  educating others. Before preaching to others he should first  practice himself. Whoever educates himself and improves his  own morals is superior to the man who tries to teach and train  others.  

 Whoever comes to power must not gather around their loved  ones and relatives, so they can not violate the rights of people  and find opportunities for abuse.  

 God has compelled the Islamic governor that his life and his  family are on the same level of the lowest individual of the  society. 

 Society can not be happy without executing justice.  

 If you overpower your enemy, then pardon him by way of  thankfulness to Allah, for being able to subdue him.  

 Poverty is the worst form of death. 

 One, who acquires power cannot avoid favoritism. 

 Oppression and tyranny are the worse companions for the  Hereafter.  

 One, who starts tyranny, will repent soon. 

 One who comes into power often oppresses. 

 Only he who has the power to punish can pardon. 

 Inspect and control markets and prices is a necessary and  corrupt inspectors should receive the strongest punishment.  

 I shall extirpate from the mouths of the powerful the right of the  poor and I shall strengthen the poor until they regain all their  rights. 

 The wise men of the city are responsible before God, both for the  plight of the poor as the financial power and influence of the rich.  

 In an Islamic government, there will be no injustice to a human  being not only Muslim and no one shall be deprived and suffer  shortages, although not a Muslim.  

 The worst provision that a human being can send to his other life  is to oppress others and violate the rights of others.  

 Do not blame a man who delays in securing what are his just  rights but blame lies on him who grasps the rights which do not  belong to him.  

 The application of penalties is beneficial to safeguard the purity  of society. But if you repent is much better.  

 Certainly the perfection of religion is in the seeking of knowledge  and the fact act upon the same, is not it true that your obligation  to seek knowledge is greater than that of seeking the wealth?  

  A group worships God in the hope of His forgiveness, and this is  the worship of traders, another group worships God for fear, and  this is the worship of the slaves, a third group worships God to  thank, and this is the worship of which are free. 

 There's nothing that causes more to alter the grace of God and  hasten His punishment perpetrating oppression, which by the  way that God hears the call of the harassment and is on the  lookout for the oppressors 

 Blessings are for the man who humbles himself before Allah,  whose sources of income are honest, whose intentions are always  honorable, whose character is noble, whose habits are sober, who  gives away in the cause and in the Name of Allah, the wealth which is lying surplus with him, who controls his tongue from  vicious and useless talk, who abstains from oppression, who  faithfully follows the traditions of the Holy Prophet and who  keeps himself away from innovation in religion.  

 Son of Adam, if you have collected anything in excess of your  actual need, you will act only as its trustee for someone else to  use it. 

 One who takes account of his shortcomings will always gain by  it; one who is unmindful of them will always suffer. One, who is  afraid of the Day of Judgment, is safe from the Wrath of Allah.  One who takes lessons from the events of life, gets vision, one  who acquires vision becomes wise and one who attains wisdom  achieves knowledge. 

 Silence will create respect and dignity; justice and fair play will  bring more friends; benevolence and charity will enhance  prestige and position; courtesy will draw benevolence; service of  mankind will secure leadership and good words will overcome  powerful enemies. 

 If you want to pray to Allah for better means of subsistence, then  first give something in charity I appreciate an old man's  cautious opinion more than the valor of a young man.  

 People often hate those things which they do not know or cannot  understand.  

 Your supremacy over others is in proportion to the extent of  your knowledge and wisdom.  

 Death is never very far.  

 If you find that somebody is not grateful for all that you have  done for him, then do not get disappointed because often you will  find that someone else feels under your obligation though you have done nothing for him and thus your good deeds will be  compensated, and Allah will reward you for your goodness.  

 A greedy man will always find himself in the shackles of  humility.  

 One who says unpleasant things about others, will himself  quickly become a target of their scandal.  

 A fool's mind is at the mercy of his tongue and a wise man's  tongue is under the control of his mind.  

 Contentment is the capital which will never diminish.  

 If you are greeted then return the greetings more warmly. If you  are favored, then repay the obligation manifold; but he who takes  the initiative will always excel in merit. 

 Do not feel ashamed if the amount of charity is small because to  refuse the needy is an act of greater shame.  

 If you cannot get things as much as you desire than be contented  with what you have.  

 A friend cannot be considered a friend unless he is tested on  three occasions: in time of need, behind your back and after your  death.  

 He who practices moderation and frugality will never be  threatened with poverty.  

 Loving one another is half of wisdom.  

 One, who adopts patience, will never be deprived of success  though it may take a long time to reach him.  

 You have been shown, if you only care to see; you have been  advised if you care to take advantage of advice; you have been  told if you care to listen to good counsels.  

 One, who seeks advice, learns to realize his mistakes. 

WHAT IS THE QUR‟AN? 

 ―We have sent down to you the book making everything 

clear, as guidance, and mercy, and glad tidings…‖ (The Qur‘an, 

16:89) 

The Holy Qur‘an (in Arabic Al-Qur‘an from the root qara‘a, 

meaning ―to read‖, ―to recite‖, that is The Reading or The  Recitation, in the use of the superlative), is the Divine  Revelation received by the Prophet Muhammad (PBD) from  Almighty God, delivered through his messenger, Gabriel, the  Angel of the Revelation, known in the Qur‘an as ―The Holy  Spirit‖.  There are no ―versions‖ of the Qur‘an.  All editions of  the Holy Scripture contain the same revelations in the Arabic  language as spoken to the Prophet (P) and sent by God.  The Qur‘an was revealed by God Almighty to the Prophet  Muhammad (PBD) over the last twenty-three years of his noble  life, approximately fourteen hundred years ago.  The Holy  Book includes one hundred and fourteen chapters or suras, of  which one is entitled Mary and as the name implies, relates  episodes from the life of the Holy Virgin (P).  Another of the 

chapters is known as ―The Table‖ (Al-Maida) and describes the  meal sent by God from Heaven to Jesus (P) and his apostles, on 

the occasion of the event known to Christians as ―The Last 

Supper‖. 

The Qur‘an is one among the Holy Books, which include as  well the Torah, the Psalms and the Gospels, but is unique  among them by virtue of being the last, that is, the most recent  in history, from the time chronologically closest to our own. 

The Qur‘an was recorded, as it was revealed, during the  lifetime of the Prophet (PBD) himself, who personally supervised  this task, taking care to permit no alterations, modifications,  omissions, additions or distortions of any kind.  The original Sacred Qur‘an, as it was written in Arabic, in the  most elegant and exquisite calligraphy, using rhymed prose, 

that is, ―free verse‖, is divided into one hundred and fourteen 

chapters or suras of varying length, which contain between  two hundred and eighty-six and three verses or ayat  (halleluiahs).          [Refer to www.iqna.ir and www.quran.net]   

THE TRUE MESSAGE OF THE QUR‟AN 

The Qur‘an proclaims true justice so that all who live under  the canopy of its blessed protection can achieve perfection.  The Qur‘an endeavors to support all people in their valiant  struggle against violent oppression of any kind, including  political, economic and cultural, any place and at any time,  thus enabling them to defeat despotism and tyranny.  The Qur‘an encourages people to totally comprehend the  truths of Creation, receiving knowledge from every  phenomenon of existence, in order to experience and develop  their mental faculties to the fullest extent of the intellect.  The Qur‘an encourages people to reform corrupt societies and  tyrannical governments, at any time deemed necessary, in  order to reclaim the rights of the oppressed and light the flame of revolution and reform in order to liberate mankind from  despotism and evil. 

The Qur‘an endorses Muslims as messengers of peace and  security for all the world, in support of noble and worthy  governments, without exceeding the limits established by God  and without oppression or coercion of any person, Muslim or  otherwise. 

The Qur‘an encourages all people to embellish the life of  others, to make it more agreeable and satisfying, and to avoid  selfishness in any form, or the monopolizing of resources to  the detriment of the rights of others.  The Qur‘an says that goods and resources should not remain  in the hands of a single group, but should be shared in order  for all people to prosper, just as blood circulates in the body.  The Qur‘an asks that people do not tell lies, which they do not  haggle, or resort to offence, in order to diminish the value of  the goods in a business transaction, that they do not swear or  use bad language, that they refrain for harming, or wishing  harm, to their fellow man. 

The Qur‘an desires that all Muslims be brave, strong, fearless  fighters, and guardians of the limits established by the Qur‘an  and by Islam, on behalf of the benefit and development of  human beings everywhere. 

The Qur‘an honors the human being, and monotheism, at  whose center the human being is free to live in justice, liberty, and the development of both of his essential dimensions, the  material as well as the spiritual.  The Qur‘an speaks on behalf of those who fight in defense of  exalted values and principals, in order to support mankind‘s  human and divine development, ―and for them there will be  great rewards‖. 

The Qur‘an tells us that anyone who kills an innocent person  might just as well have killed all mankind.    (Extract from the letter by Muhammad Reza Hakimi to Fidel Castro, 2002). 

 

THE QUR‟AN AND MODERN SCIENCE 

From the point of view of Islam, religion and science have  always gone hand in hand, as twin brothers.  From its very  beginnings Islam has encouraged the development of science  and knowledge.  The application of this precept has led to  noteworthy advancements in every aspect of human  endeavor, among them mathematics, physics, astronomy,  geology, navigation, architecture, medicine and  pharmacology, philosophy, theology, psychology, psychiatry,  psychotherapy, navigation, surveying, agriculture, textiles,  glassmaking, ceramics, metallurgy, agriculture, animal  husbandry and poetry, among others, far in advance of  Western thinking especially during the many great eras of  Islamic achievement, without which Western Europe would  never have reached the Renaissance or the Age of  Enlightenment. 

Dr. Maurice Bucaille, renowned French scientist, has shared  his thoughts on this in his book The Bible, the Qur‘an and  Science: 

The Qur‘an deals with many subjects relevant to science.   

Islam has always supposed that the information contained in 

the Qur‘an is in accordance with scientific fact, and a 

modern look at the Islamic Revelation has done nothing to 

alter this position.  Among the profusion of observations in 

the Qur‘an dealing with the very nature of science, there is 

not a single one that could be interpreted as contrary to the 

scientific point of view.  It was in the most objective manner 

possible, with no preconceived notions, that I first examined 

the Qur‘anic Revelation.  I was seeking the degree of 

compatibility between the text of the Qur‘an and data 

concerning modern science. 

I knew from translations, that the Qur‘an alludes to all 

manner of natural phenomena, but I had only a superficial 

awareness of this.  It was when I examined the Qur‘an in 

depth in its original Arabic text, that I was able to really 

study it, after which I was obliged to accept the evidence I 

had before me: that the Qur‘an contains not one single 

asseveration that can be refuted in modern scientific fact. 

 

A SIGN FOR HUMANITY 

Pharaoh‟s fate 

It has been told, that the Prophet Moses (P) and his followers  crossed the Red Sea and emerged on the other side, safe and well.  Yet, when the Pharaoh and his army, in furious pursuit,  followed them on the path that had opened for them, the sea  closed around them. Three different versions, in three  different holy books, describe what happened after that.    According to the Old Testament the Pharaoh, together with his  entire army, perished in the sea (Exodus, 14, 15).    In the New Testament it is told that the Pharaoh‘s army  perished without specifying the Pharaoh‘s presence or absence 

among his dead soldiers.   

According to the Qur‘an, the Pharaoh and all his army died, 

but God rescued Pharaoh‘s lifeless body and returned it to the  shore.  His remains were thus preserved in order to serve as a  sign for the people of the future.      

 ―We brought the children of Israel through the sea, and 

Pharaoh and his legions pursued them arrogantly and 

frantically. But as he was drowning he cried out: '(now) I 

believe that there is no god except him in whom the children 

of Israel believe. I am of those that surrender (Muslims). 

‗(God said): 'now (you believe)! But before this you rebelled 

and were of the corrupt. We shall deliver you with your body 

this day, so that you may be a sign to those after you. Indeed 

many people pay no heed to our signs‖ (The Qur‘an, 10:90-92) 

In the twentieth century, with modern archaeological  instruments and knowledge, a body corresponding to that of  the pharaoh has been found.   

Muhammad (PBD), Prophet of Islam, more than six hundred  years after the time of Jesus (P), had no way of knowing what 

had transpired with Pharaoh‘s body nineteen hundred years 

earlier.  Thirteen hundred years had passed, from the time of  Muhammad (PBD) until the discovery of the Pharaoh‘s mummy, 

yet scientific analysis of the remains, (according to Islamic  tradition), verified that the body had died in the water, after  which the lifeless Pharaoh reached the shore.  Thus Maurice Bucaille, a man of international repute, through  the application of scientific methods of examination and  analysis, was able to verify the words of the Qur‘an.   According to Bucaille, this can only be interpreted as Divine  Revelation. 

Bucaille, after this, dedicated himself to a profound study of  religious phenomena in their relation to science.  His findings  are made public in his book, The Bible, The Qur‘an and Science.   

FORGIVENESS IN ISLAM 

―Indeed God is all-excusing, all-forgiving.‖ (The Qur‘an, 4:43) 

 

  ―It is He who accepts the repentance of His servants, and  excuses their misdeeds and knows what you do. (The Qur‘an, 42:25) 

 ―Your Lord has said, ‗Call Me, and I will hear you [r  supplications]!‘ Indeed those who are disdainful of My worship 

will enter hell in utter humility.‖ (The Qur‘an,  40:60) 

 God will not take you to account for a slip in your oaths. But he  will take you to account for what you pledge in earnest. Its expiation is the feeding of ten needy (people) with such food as  you normally offer to your own people; or the clothing of them;  or the freeing of a slave. He who does not have must fast three  days. That is the expiation of your oaths when you have sworn;  but keep your oaths. God makes plain to you his verses, in order 

that you are thankful.‖ (The Qur‘an, 5:89) 

 ―Excepting those who repent, attain faith, and act righteously,  for such, God will replace their misdeeds with good deeds, and  God is all-forgiving, all-merciful.‖ (The Qur‘an, 25:70) 

 ―The requital of evil is an evil like it. So whoever pardons and  conciliates his reward lies with God. Indeed He does not like the 

wrongdoers.‖ (The Qur‘an, 42:40) 

  ―… those who spend in ease and adversity, and suppress their 

anger, and pardon [the faults of] the people, and God loves the 

virtuous.‖ (The Qur‘an, 3:134) 

The Prophet (PBD) said:  

 

 ―Remorse is repentance.‖ 

 Repentance erases whatever precedes it. 

 He who repents for his sin is like one who has no sin. 

 There is nothing more beloved to God than a penitent believer –  man or woman. 

 It is He who accepts the repentance of His servants, and excuses  their misdeeds 

 But whoever repents after his wrongdoing, and reforms, then  God shall accept his repentance. Indeed God is all-forgiving, allmerciful. 

 But [acceptance of] repentance is not for those who go on  committing misdeeds: when death approaches any of them, he says, ‗I repent now.‘ Nor is it for those who die while they are 

faithless. 

 Indeed I am all-forgiving toward him who repents, becomes  faithful and acts righteously, and then follows guidance. 

 A man who repents before he sees [the angel of death], God will  accept his repentance. 

 Sincere repentance is remorse for the sin as soon as it slips out  from you; then you ask God for forgiveness, then you never  return to it. 

 The man who has no debt to people is more comfortable than the  one indebted, even if he repaid his debt; and similarly the man  who has not committed any sins is more comfortable than he who  has committed sins, even if he has sincerely repented and  returned [to the right path]. 

 Make repentance for every sin; public [repentance] for public  [sins] and private [repentance] for private [sins]. 

 He who performs good acts after having embraced Islam will not  be punished for anything that he did in his pre-Islamic state,  whilst he who continues to commit bad after having embraced  Islam will be taken to account for everything from beginning to  end. 

 If you are faced by anger, avert it through pardon, for verily a 

caller will call out on the Day of Resurrection: ‗Whoever has a 

claim for a reward from God should stand up‘ and none will  stand except the pardoners. Have you not heard the verse of God, 

most High, ―So whoever pardons and conciliates his reward lies 

with God‖?! 

 Verily God is all-pardoning and loves pardon. 

      Pardoning is incumbent upon you, for verily pardoning [others] 

only increases the servant‘s honour, so pardon each other‘s faults 

and God will grant you honour. 

 He who pardons much is given an increase in his lifespan. 

 Excuse the lapses of those who make mistakes frequently and  God will protect you against misfortunes. 

  ―He whom pardons when having the power to punish, God will  pardon him on the Day of great difficulty [i.e. the Day of  Resurrection].‖ 

 The one who condemns a fellow brother for a sin that he has  already repented for will not die before committing it himself. 

 The Prophet (PBD) said to a man who came to him complaining 

about his servants, ‗Pardon their faults and through it their  hearts will improve.‘ So he replied, ‗O Prophet of God, verily 

they vary in their bad behavior‘, so he replied, ‗Pardon them‘, so 

he did. 

 The Prophet (PBD), when ÝÀ‘isha asked him about what to 

supplicate on the grand Night of Ordainment (laylat al-qadr), 

replied, ‗you should say: O God verily You are all-pardoning and  You love to pardon, so pardon me.   

Said Imam Ali (P) to some sinners:    

―Do not come to me to confess your sins and to run them off. 

The imposition of sentence is beneficial to safeguard the 

purity of society and exalt humanity, however if you repent 

is much better.‖ 

He also said: 

 I wonder at a man who loses hope of salvation when the door of  repentance is open for him.       

 He is the wisest and the most knowing man who advises people  not to lose hope and faith in the Mercy of Allah and not to be too  sure and over-confident of immunity from His Wrath and  Punishment. 

 The best deed of a great man is to forgive and forget. 

 It is wiser to abstain then to repent.   

 

REGARDING THE TRINITY IN THE QUR‟AN 

 ―The unbelievers are those who say: 'God is the messiah, the 

son of Mary. ' but the messiah said: 'children of Israel, 

worship God, my lord and your lord. ‘He who associates 

anything with God, God has indeed forbidden paradise to 

him, and his abode shall be in the fire. The harm doers shall 

have no helpers. Indeed those who say: 'God is the third of 

the trinity' became unbelievers. There is but one god. if they 

do not desist in what they say, a painful punishment will 

afflict those of them that disbelieve. Will they not turn to 

God in repentance and ask his forgiveness? He is forgiving, 

merciful. The messiah, the son of Mary, was not except a 

messenger, other messengers had gone before him. His 

mother was in the state of sincerity, they both ate food. See 

how we make plain to them our signs. Then, see how 

perverted they are.‖ (The Qur‘an, 5:72-75) 

And in the Old Testament:    

―So keep watch on yourselves with care; for you saw no form 

of any sort on the day when the voice of the Lord came to you 

in Horeb out of the heart of the fire: So that you may not be turned to evil ways and make for yourselves an image in the 

form of any living thing, male or female, Or any beast of the 

earth, or winged bird of the air, Or of anything which goes 

flat on the earth, or any fish in the water under the earth 

(…)All this he let you see, so that you might be certain that 

the Lord is God and there is no other. So today be certain, 

and keep the knowledge deep in your hearts, that the Lord is 

God, in heaven on high and here on earth; there is no other 

God.‖ (The Bible, Deuteronomy 4:15-16, 35-36) 

With this we come to a basis, contained within Christian  scripture that confirms the position of Islam And regarding  this subject a number of points are raised, but all of them are 

weak.   If we consider the concept of the ―Trinity‖ as it is 

plainly stated, obvious doubts are raised, regarding the 

―relationship‖ of Mary (P) and her mother and father with 

Jesus as a ―God-son‖ and with ―God-father‖.  By means of 

logical analysis it is evident that Mary was the mother of the 

―God-son‖, who is likewise the grandson of Mary‘s (P) mother  and father, who by the same reasoning consider the ―God-

father‖ their son-in-law.  But one must also allow that they,  that is, Mary (P), and her mother and father, were born  normally on the Earth, descendents of Adam and Eve, these  latter created by God.   Then how can they be the mother, the  grandparents and the in-laws of God?  There is considerable  inconsistency in this premise, and it therefore becomes  difficult to reconcile these various asseverations.  It is only  natural that Muslims cannot accept this. 

THE MEANING OF MUSLIM PRAYER 

Every Muslim should pray to God five times a day, in the 

direction to Mecca, (The Kaa‘ba) called the house of God, 

which is located in Arabian Peninsula.  Below are some parts of what Muslims say in the Islamic daily  prayer.   Some of these phrases are repeated in the same  prayer:     

   

 God is Great 

 In the Name of God, the most Compassionate, the Merciful. All  praises belong to God the Cherisher, the Sustainer, Developer  and Perfector of the worlds, The most Compassionate, The  Merciful. Master of the Day of Judgement. Thee only do we  Worship, and Thee alone do we ask for help. Keep us along the  straight path, the path of those whom Thou has blessed. Not of  those whom Thou art angry, nor of those who go astray. 

 In the Name of God, the most Compassionate, the Merciful.  Say He is God, the One, the Unique. God the Changeless, the  Independent. He begets not, nor is He Begotten. And there is  no one equal to Him. 

 Glory to God. 

 Free from All Defects is my Lord, and with His praise I bow. 

 Free from all defects is my All-Highest Lord, and with His  praise I adore Him. 

 I ask God, my Lord, to cover up my sins and unto him I turn  repentant. 

 Our Lord! Bestow upon us good in this world. And good in the  Hereafter, and protect us from the torment of the Fire.  

 I bear witness that there is no God except God. He is One,  without any partner. And I bear witness that Muhammad is  His slave and Messenger. 

 Our God, bless Muhammad and the Progeny of Muhammad. 

 Glory to God, all praise belong to God, and there is no God but  God and God is Great. 

 I ask God, my Lord, to cover up my sins and unto him I turn  repentant. I bear witness that there is no God except God. He  is One, without any partner. And I bear witness that  Muhammad is His slave and Messenger. Our God, bless  Muhammad and the Progeny of Muhammad. 

 Peace be unto thee, O Apostle and the mercy of God and His  bounties. Peace be unto us and unto the virtuous servants of  God. Peace be unto ye all, and the mercy of God and his bounties.  God is Great.  There is no God but God our God, bless  Muhammad, and the Progeny of Muhammad. 

As we saw in the Islamic prayer Muslims say: “Thee only do we  Worship, and Thee alone do we ask for help.‖ 

The Prophet Muhammad (BPD) said:  

 ―God does not empower anyone over man except one whom he  fears. If man was to fear none but God, God would not allow  anyone else to dominate him other than Himself. Man is not  assigned to anyone except him in whom he places his hope and if  he hopes in none but God, he will not be assigned to anyone  other than Him.‖ 

 ―God, Mighty and Exalted says, ‗I will cut off the expectation of 

every believer who places it in someone other than Me [and 

replace it] with despair.‖ 

 

 

THE KAA‟BA, “THE HOUSE OF GOD” 

This is the most sacred site in Islam.  It is to be found in the  city of Mecca, on the Arabian Peninsula, birthplace of the  Prophet Muhammad (PBD).  This cubic construction (Kaa‘ba 

meaning cube in Arabic) is symbolically known as ―The House  of God‖. 

It is told in the Qur‘an, as well as in Islam tradition, that when  Abraham was on the verge of offering his first-born son in  sacrifice, it was on this very spot that God stopped him and  sent a lamb instead, to be sacrificed in place of Ishmael, and  blessed both father and son for their faith and fortitude, and  then he ordered them to raise a structure on the site, as a  commemoration of these events.  In the eastern corner is to be found The Black Stone which,  according to Tradition is an aerolite delivered to Abraham by  the Angel Gabriel.  Abraham and his son Ishmael placed it  there when they finished the construction of the Kaa‘ba.

Here are also to be found the tombs of Agar, the second wife,  and Ishmael, the first-born son, of Abraham (P).  At a short  distance from the cube, just a few meters, is to be found the  water well called Zam Zam, which according to Tradition was  excavated by the Angel Gabriel, in order to keep Agar and her  son Ishmael from dying of thirst in the desert.  It is precisely facing Mecca that all Muslims, anywhere in the  world, direct their five daily times of prayer.  Furthermore,  every Muslim must, if it is at all physically or economically  feasible, at least once during his lifetime, make a pilgrimage to  Mecca.  

 

THE PILGRIMAGE TO MECCA 

 ―And when we settled for Abraham (and Ishmael) the place 

of the holy mosque, (we said): 'you shall not associate with 

me anything. Purify my house for those who circumambulate 

it and those who stand, for those who bow and prostrate.‖ (The 

Qur‘an, 22:26) 

The pilgrimage is one of the pillars of Islam, to be made  during the twelfth month of the Islamic calendar.    This staggering concentration of human beings amounts to  two and one half million persons every year, all bonded  together as a single community, without regard for race,  gender or social status. 

The pilgrim leaves behind his worldly cares, the things he  most loves in his home, his comfort, his wealth, in order to enter into a hallowed state of spiritual communion with God.   The experience produces profound inner changes in each  pilgrim. 

The Prophet Muhammad (PBD) renewed this tradition after his  triumph over the idolaters who in his lifetime had taken  possession of the Kaa‘ba, thus restoring the purity of the cube,  and reinstating it as the universal core of adoration for the One  God. 

The Pilgrimage and its rites were first carried out during the  lifetime of the Prophet Abraham (P), who with his son Ishmael  built the Kaa‘ba. 

As a result, the Prophet Abraham (P) returned to Mecca on  pilgrimage each year, and after his death his son Ishmael  continued this practice. 

Many events are honored at the annual Pilgrimage; among  them the willingness of the Prophet Abraham (P) to sacrifice  the life of his son, therefore in commemoration a lamb is  sacrificed.  The pilgrim also walks seven times the distance  between two spots called Safa and Marwa, as a reminder of the  wandering of Agar, wife of Abraham, when she and Ishmael,  their son, were seeking water, when Ishmael was just a small  baby.  After that, the pilgrim drinks from the well of Zam Zam,  which Tradition says was created by the Angel Gabriel in  order to save Agar and Ishmael from dying of thirst in the  desert. 

Also part of Islamic Tradition are the three spots on 

Abraham‘s (P) journey where, it was said, as he was about to deliver Ishmael to God, the Devil appeared before him, trying  to dissuade him from his purpose, but before capitulating,  Abraham (P) replied by throwing stones at the Devil.  The  modern pilgrim still throws stones at the three pillars that  symbolically represent the Devil, at these three sites.  This  practice is known as the Stoning of the Devil.  Islamic Tradition explains the merits of the Pilgrimage to  Mecca, which include forgiveness of all prior sins.  God only  grants this promise on one other occasion, that is, the  conversion to Islam. 

The Prophet Muhammad (PBD), furthermore, emphasizes the  importance of the Pilgrimage as he states: ―God‘s reward for the  Pilgrimage is Paradise.‖ 

 

SHI‟ISM IS SYNONIMOUS WITH ISLAM 

Some years following the death of Muhammad (PDB) the first  Islamic Juridical School was created, in order to systematize  the religious sciences and teachings of the Holy Qur‘an and  the Prophet Muhammad (PDB).  This school was founded by the 

Imam Ya‘far As-Sádiq (P), descendent of the fifth generation of  the Prophet (PBD), and this was the Shi‘ite or Imamate School.  The school is based on the knowledge transmitted from  generation to generation by the descendents of the family of  the Prophet Muhammad (PBD), as they were closest to him and  knew better than anyone else his thoughts and teachings, and  were considered the most qualified as leaders and spiritual guides (Imams) among Muslims.  They were in fact designated  by the Prophet himself, implicitly and explicitly, during his  lifetime. 

But the descendents of the Prophet (PBD) persistently suffered  the opposition of the governing officers, in the defense of  Islamic values and the struggle against injustice.  As a result,  the political hierarchy turned its back on the Imamate School  and rejected its values. 

The Shi‘ite School, nevertheless, continued growing and  incorporating new adepts, forming important nuclei in key  centers of the Muslim world.  Today, when speaking of Islam, 

it is necessary to refer to two groups, Sunni and Shi‘ia, and 

even the heads of the Al-Azhar University in Egypt, the most  important educational institution in the Muslim world, is 

Sunni, but recognizes the Shi‘ite Imamate School as the 

legitimate Juridical School of Islam.  (There are four other  Sunni schools: Hanafí, Malikí, Shafi´I and Hanbalí).  There is  really no major point of discrepancy among the basic religious  concepts in the five existing and recognized Juridical Schools,  since they all represent Muslim principles, and their  theological foundation is the same: a belief in the One God and  the Qur‘an as the Sacred Book, in Muhammad (PBD) as the last  Prophet of God, and in the Day of Final Judgement and  Resurrection.   

The only differences are to be found in their access to the  knowledge of the religion and details of its practice, which in 

the case of the Shi‘ite School can be traced directly to the 

Imams descended from the Prophet (PBD). 

Shi‘ism is originated specifically in Islam, and is the 

motivating force behind the Islamic summoning to faith.   Islam has grown under its protection, which guarantees the  transmission of the Message of Islam without alteration or  subterfuge.  [Refer to www.ahl-ul-bait.org and www.leader.ir] 

 

THE TWELVE IMAMS 

Following the death of the Prophet Muhammad (PBD), spiritual  guides were needed in order to lead the Islamic community,  so they would not stray from the path indicated by God and  transmitted to them by His Messenger.  This was to assure that  Islam would not abandon or deviate from the religious  dictates spoken by the Prophet Muhammad (PBD) himself, when  he personally led the faith.   

These spiritual guides, or Imams, (P), are:  1. Imam ‗Ali Amir Al-Mu‘minin: born twenty-three years  before the Hegira  [that is, Muhammad‘s (PBD) flight, in 622  A.D., from his pursuers in Mecca, which led him to the city 

that came to be known as Medina].  ‗Ali died in the fortieth 

year of the lunar Hegira, equivalent to the year 600-661 of  the Christian era.  He was a cousin of the Prophet (PBD), and  had lived with him since his earliest childhood.  The Imam 

‗Ali was the first man after Muhammad (PBD) himself to  embrace Islam; he was then ten years old.  He would later  become the son-in-law of the Prophet (PBD) when he 

married Muhammad‘s (PBD) daughter Fátimah, the union which produced the lineage of the Imams described as  follows.                                      [Refer to www.balaghah.net]   

2. Imam Hassán: first-born son of the Imam ‗Ali and grandson  of the Prophet (PBD).  He was born in the year 2 and died in  the year 50 of the lunar Hegira calendar, equivalent to 670  A.D. 

 

3. Imam Hussein Saiidu Al-Shuhada: Second son of the Imam 

‗Ali and grandson of the Prophet (PBD).  He was born in the  year 3 and died in the year 61 of the lunar Hegira calendar  (626-680 A.D.).  He struggled on behalf of Islam and served  the cause of Justice.  He was (brutally) massacred (by an  ambush) together with a caravan of eighty people, both  men and women, by an army sent by order of the  tyrannical governor of the time (near Karbala, in what is  now southern Iraq).  His martyrdom remains, even today, 

as one of the crowning symbols of Shi‘ite Islam, and an 

example for all time of resistance and sacrifice.  4. Imam Zainu‘l‘Abidin: Born in the year 38 and died in the 

year 95 of the lunar Hegira calendar (659-713 A.D.)   

5. Imam Muhammad Al-Baquir: Born in the year 57 and died  in the year 114 of the lunar Hegira calendar (676-733 A.D.)   

6. Imam Y‘far As-Sadiq: Born in the year 83 and died in the  year 148 of the lunar  Hegira calendar (702-765 A.D.).   He systematized the teachings transmitted  verbally from one generation to the next, by previous Imams, and  founded the   Shi‘ite Juridical School of Islam.   

7. Imam Musa Al-Kadim: Born in the year 128 and died in  the year 183 of the  lunar Hegira calendar (746-799  A.D.) 

 

8. Imam ‗Ali Ar-Ridá: Born in the year 148 and died in the  year 203 of the lunar   Hegira calendar (765-818 A.D.) 

 

[Refer to www.aqrazavi.org] 

 

9. Imam Muhammad Al-Yauad: Born in the year 195 and  died in the year 220 of the lunar Hegira calendar (811-835  A.D.) 

 

10. Imam ‗Ali Al-Hadi: Born in the year 212 and died in the  year 254 in the lunar Hegira calendar (827-868 A.D.)   

11. Imam Hassan Al-Askari: Born in the year 232 and died in  the year 260 of the lunar Hegira calendar (846-874 A.D.)   

12. Imam Muhammad Al-Mahdi: Born in the year 256 of the  lunar Hegira calendar (869 A.D.) and to the present day,  that is, by the Grace of God, he lives on after nearly 1141  years, by the reckoning of the year 2010 A.D.   

The last Imam (P), according to Islamic tradition, is poised  to reappear, to lead Mankind toward God and to abolish  all injustice, corruption and immorality before the Day of Final Judgement.  He is prepared to assist all adepts of  monotheism toward final victory. 

 

The Imam Mahdi (P) is the magnificent sign and evidence  of God in our time.  By the design and intentions of the  Almighty he is the awaited Savior.  May God hasten his  arrival and facilitate his journey, in order for him to cover  the earth with his justice, abolish oppression and destroy  those who oppose God.  

 

According to Islamic Tradition the Twelfth Imam (P) will be  accompanied by the Prophet Jesus (P), who will descend  from Heaven to lead this revolution to its inexorable  victory.                                 [Refer to www.mahdawiat.com] 

SECTION V 

WOMEN IN ISLAM 

 Women in Islam 

 Justice and the Rights of Women 

 Islamic Dress 

 Discrimination of Women 

 Sex in Islam 

 Marriage in Islam 

 Polygamy 

 Temporary Marriage 

 The Right to Divorce 

 Women in Iran 

 Regarding Homosexuality And 

Incest 

 

 

WOMEN IN ISLAM 

A woman represents inestimable worth; she is the basis of the  family, the nucleus of society. 

Among the initial purposes of Islam was the protection of  women from the deplorable conditions to which they had  been subjected, and to elevate their position, in order to put an  end to the injustices they had endured, and to provide them  with a place in society, with guaranteed rights and privileges,  such as the free access to their goods and properties, and the  right to will these as they desired.  Islam in no way prohibits women from working, if they have  the need or desire to do so, nor does it prohibit them from  holding high office.  They may occupy any post or position  consistent with their nature, experience and capabilities, in the  career of their choice. 

Yet a woman‘s career should in no way distract or interfere 

with her home life, nor her duties to her husband and  children, because there is no doubt that the family is the  nucleus of society; and the undermining or destruction of the  family are seen as the undermining and destruction of society.  Neither does Islam exclude a woman from the right to an  education, quite the contrary; knowledge is considered to be  an obligation of Islam, equally for the man as for the woman.   A woman is valued in an Islamic society for her intelligence  and virtue. 

Thus we must affirm that the inferior position of women in  certain societies is the result of ignorance in these societies,  and has nothing to do with the legislation, the traditions or  customs, of Islam. 

 

JUSTICE AND THE RIGHTS OF WOMEN 

Speaking of the rights of women has raised a controversy  regarding the nature of human rights in general, as to whether  the rights of men and women are to be considered equally.    Islam believes that even though men and women are different,  and have different requirements according to their diverse  nature, they are complementary, and have the same right to  justice, since both men and women are seen according to the  logic of the Creation. 

Modern scientific advancement has further clarified and  documented, with regard to biology and psychology, both the  differences between the sexes and their mutual  complementation, (which in no way alters a concept of legal  justice). 

Women are created free and equal, with regard to all human  beings.  But they are also beings to be considered with  particular conditions, characteristics and psychology.  In  recent times a situation has presented itself regarding the 

―manliness‖ of women, that is, her denigration of her own 

nature in order to behave like men, to the detriment of her  femininity. 

Women have suffered because their innate nature, their  mission, their needs, and their special capacities, have often  been ignored, but that in no way makes her equal to a man.   To not decree and define her particular rights is to commit an  act of prejudice against her.  Of course a woman may serve in  the military or accept another kind of work as options, but  only if it is her personal wish.  Since a woman is endowed  with the gift of bringing new life into the world, her  pregnancy represents demands on her body and on her time,  both before and after the birth of her child, so should taken  into consideration in order to define her rights.  The Prophet Muhammad (PBD) spoke regarding the condition  and worth of women during the gestation of a child: 

"When a woman becomes pregnant is the position of one who 

fasts in the day, remains upright in the night praying and 

fighting with his person and property in the path of God, 

when she gives birth is a reward that you can not imagine 

Because of its enormity, when breastfeeding is each feed the 

equivalent of freeing a slave of the descendants of Prophet 

Ishmael (P), and when full sucking, angels will announce: 

'Return to start, since you've been forgiven'" 

Islam advocates a system of justice which includes the rights  of both men and women.  This is very different from saying  that the two are equal as such, since they are two separate  beings designed for different purposes.  Equality is not a  synonym for justice. 

Countless quotes exist, derived from Islamic Tradition, with  regard to justice, and the condemning of oppression, which extol the pedestal reserved in Islam for women, and the  respect for woman demanded of all the faithful.    The Prophet Muhammad (PBD) had this to say: 

 The Paradise is under the feet of mothers.  

 Women are like flowers, not treat them with violence. 

 I swear to God who chose me as a Prophet to be affectionate  with her mother for a night, is better than a year to fight the 

cause of God. 

 When a child is born, is a godsend. When a girl is born is a  sign of God's mercy for her family.  

 "In the period from pregnancy until stop breastfeeding,  women have a reward like that of guard for the sake of God 

protects the borders of Islam, and if she dies in that time, she 

has the position of the martyr" 

 

ISLAMIC DRESS 

 ―O Prophet, tell your wives, your daughters and the 

believing women to draw their veils close to them, so it is 

likelier they will be known, and not hurt. God is the forgiver, 

the most merciful.‖ (The Qur‘an, 33:59) 

Islamic dress preserves the dignity and integrity of women,  who are valued by society on the basis of their human and  intellectual capacity, not because of their figure or their  physical appearance.  Islamic dress in no way curtails the 

woman‘s ability to study, work or participate within a society. 

   The garments imply a specific and precise moral conduct,  which extends to the lowering of the eyes upon encountering a 

person of the opposite sex.  If the woman‘s body is exposed, 

the man also lowers his eyes.  This implies discretion, respect  and modesty.   

The covering of women is stricter than with regard to men,  since their hair, neckline and body represent a provocation, as  they are particularly attractive to men.  Scientific studies verify  that visual pleasure is more pronounced in men, thus a 

woman‘s discretion is intended to avoid temptation and 

immoral conduct. 

Westernized societies have deceived women with false notions 

of freedom and ―feminist‖ rights.  The woman has been led to 

believe that the exhibition of her body in accordance with  fashion, thus presenting her as a merely decorative object of  desire, has somehow enhanced her worth, to the extent that  she lends herself to the commercial promotion of products.  By  Islamic standards she has simply demeaned herself, until she  has become an artificial feminine stereotype.  Anti-Islamic propaganda propitiates a notion of the Muslim  woman as oppressed, as deprived of her rights, and insists  that her religion has obliged her, against her will, to cover her  hair and neckline.  Does perhaps the Westernized woman live  happily?  Is she liberated from the prison of her figure?  Or is  she a hostage to her appearance, victim of circumstantial  discrimination, which only offers desirable working 

conditions to a woman of ―good appearance‖.                      

Islamic dress projects the same philosophy as the image of the  Virgin Mary (P).  Nowhere is she represented on the basis of  physical appearance and her garments are modest and chaste.   There has never in all of history been a literary reference to her  physical appearance.  The Bible has this to say regarding 

women‘s garments: 

 ―And those women may be dressed in simple clothing, with 

a quiet and serious air; not with twisted hair and gold or 

jewels or robes of great price‖ (The Bible, I Timothy 2:9) 

 

DISCRIMINATION OF WOMEN 

Considering women‘s physical appeal and attaching a 

commercial or social value to it, which results in  discrimination, humiliation and oppression for the woman, is  not acceptable in a Muslim society.  The use and exhibition of 

a woman‘s body for purposes of publicity or product 

promotion is considered by Muslims as an insult to human  dignity.  In the West it is often heard that the garments of the 

Muslim woman are a ―violation of her human rights‖, but 

Muslims believe that the true violation of human rights is  patent in the prohibition, in certain Western countries, of  Islamic garments in schools and the work place.  This is a frank violation of freedom of thought and creed  which are implicit in the right to an education, as well as  access to remunerative labor.  They constitute a clear  oppression of the right of women to free will, including the  exercise of her beliefs.   

They also encourage discrimination and abuse on the part of  her classmates or working associates.  With this her academic  development may be obstructed at an early age, thus limiting  her professional development or her acquiring of marketable  skills. 

Women‘s rights, from the Muslim point of view, are 

interpreted in her value as a human being, with regard to her  abilities and qualities, eliminating sexual attraction in any  social, commercial and professional relation.  Islam sees the  discrimination against Muslim women in Western countries as  unjust.  Muslim women are mocked or rejected because they  cover their bodies, and refuse to capitalize on their physical  appeal in public as a basis for a social relationship of any  nature.   

By contrast, the exhibition of the female body is not only  permitted, but is applauded, in beauty contests, even to 

encouraging ―beauty contests‖ among very young girls, by all 

accounts small children, which can only lead to their  corruption.  Communities of homosexuals, (deplored by  Muslims), are encouraged and special schools are provided for  them. (By Islamic standards) this is a complete and absurd  contradiction. 

Suffice it to say that the Virgin Mary, whose concept of dress  was exactly the same as that of a Muslim woman, and whose  image is highly respected in Islam, is considered pure, holy  and celibate, to the extent that a chapter in which she appears 

prominently, called ―Mary‖ is included in the Qur‘an.  She is  an icon, of abnegation and devotion, yet if she lived in many parts of the Western world of today she would not be allowed  to attend school or find a job. 

This analogy warrants serious reflection. 

 

SEX IN ISLAM 

Sexual relations are considered by Islam to conform to a  biological human necessity, and imply, in themselves, nothing  evil, shameful or wrong.  A natural and reciprocal physical  attraction is normal between men and women.  To be 

beautiful, or attractive, is God‘s blessing.  Muhammad (PBD) spoke thus: ―Marriage is half of Religion.‖ 

By the same token, sexual relations are to be encouraged, and  marriage is considered not only acceptable but favorable.   Sexual relations should be confined to the framework of  marital values, and not be considered as a social or  commercial value.  A woman who wears make-up and  presents herself as attractive and sensual to her husband, just  as a man who keeps himself as attractive as possible for his 

wife, have God‘s blessing. 

The Prophet Muhammad (PBD) spoke thus:   

 "And it is her duty (of the woman to her husband) that  perfumes with her best perfume, wear their best clothes and 

ornaments" 

  "The best of your women is the caste (to safeguard their  modesty in front of others) and earnest (with her husband)"

 "That man tells a woman 'I love you' is something that will  never leave the heart of her" 

 

Sex should not be made a part of social, commercial or  professional relations.  For this reason, when Muslim men and  women depart the exclusivity and protection of their private  home, the woman, in public, covers herself.  She should not be  judged on the basis of her figure.  Within the confines of their  home, however, the woman is not required to cover herself,  unless she receives visitors who are not relatives.  (She would  not have to cover herself in the presence of blood relatives and  sons-in-law.) 

Islam considers it an insult to use the physical features of a  woman for purposes of promotion and publicity.  This is  humiliating, and demeaning.  Sexual harassment in order to  obtain an employment is also humiliating and demeaning, and  so it is considered not only in a Muslim context.  Any woman,  in any culture, who is subjected to harassment, is humiliated  and debased. 

What is the proper role for a woman?  What is best for society?   Is it ennobling to use sex as a social value, or is it not?  Does  the worth of a woman really depend on her weight, height, or  the measurements of her waist?  Or does she count for her  wisdom, faith, the goodness of her heart, the compassion in  her social and political actions, the humanity in her everyday  relations, and her role as a mother.  

MARRIAGE IN ISLAM 

"And of His signs is that He created for you mates from your 

own selves that you may take comfort in them, and He 

ordained affection and mercy between you. There are indeed 

signs in that for a people who reflect.‖ (The Qur‘an, 30:21) 

"Marry off those who are single among you … If they are 

poor, God will enrich them out of His grace, and God is allbounteous, all-knowing.‖(The Qur‘an, 24:33) 

The family unit is the basis of a healthy and stable society, and  Muslims feel this can only be maintained by means of  marriage.  In order to preserve pure relations among men,  women and children in society, Islam absolutely prohibits  adultery, promiscuity and homosexuality.  The Prophet (PBD) said:  

 

 Whoever wants to find God in pure and purified state, find him  taking a wife. 

 Anyone who is married has safeguarded the half of their religion.   And in another hadith says: "fear God in the other half or in 

the remainder.‖ 

 There is no institution in Islam more beloved and dearer to God  than marriage. 

 

Islam permits marriage in three ways.  The legitimate union of  a man and a woman may take place on a permanent basis,  which includes provisions for polygamy.  There are also  provisions for temporary marriage and we will deal with this, 

and other subjects, later when we clarify issues regarding the 

Shi‘ite School of Islam.   

In a permanent marriage the man is responsible for his family,  therefore, he assumes the obligations for everyday expenses,  such as clothing, rent, education, family travel and  amusement, as well as all expenses for medical treatment or 

medicines, and anything that might contribute to the family‘s 

prosperity. 

If the woman works, she has the right to do as she pleases 

with her income.  She may contribute to the family‘s expenses  if she wishes, but she is not obligated by domestic labors.  By  the same token, men and women have mutual rights of  inheritance, that is, they may will their property to each other.  In the case of permanent marriage, neither of the two parties,  without the consent of the other, may practice birth control,  nor do anything to inhibit the desire to have children.  Worthy of mention here is the fact that marriage may take  place by mutual consent, without the need of intermediaries,  or the intervention of the clergy, that is, by simple agreement  on the part of the man and woman concerned, within the  framework of Islamic customs and dispositions.  Islam  considers that once a girl is physically mature, that is, she has  passed puberty, if she is marrying for the first time, she needs 

her father‘s permission.  A divorced woman or a widow has  no need of the father‘s permission.  For any marriage, the man must contribute a dowry, and the  woman must be in agreement regarding the amount.  These goods or properties belong to the woman, from the moment  she is married.   

The Prophet Muhammad (PBD) said:  

―The best women of my community are those that have the 

prettiest faces and the smallest dowries.‖ 

If all conditions for marriage have been met, for the ceremony,  only two phrases are required.  The woman says: ―I accept  marriage with you, considering the dowry agreed upon.‖  And the  man replies: ―I accept this marriage.‖  And with that, they are 

married. 

The subject of matrimony has inspired a number of comments,  or narrative on Islamic tradition, extolling the worthiness and  blessings of marriage.   

Here are a few examples, as spoken by the Prophet  Muhammad (PBD): 

 Marry to the unmarried among you, because God will  improve morale, extend their livelihoods and increase their 

reputation. 

 By the way, the virgin maidens are like the fruit of a tree  when mature and are not collected; the sun does corrupt and 

spread by the wind. It also happens to virgins when they 

reach that reaching women, have to get married, and if it 

doesn‘t happen, nothing will keep them safe from falling into 

corruption, since they are human. 

 Two units of prayer performed by a married person are better  than seventy units performed by an unmarried person. 

 A sleeping person married is better before God than one who  fasts and spends the night standing in prayer, being single.  

 A man's sitting beside his family is more beloved in the sight  of God than his spending the night in worship in this 

mosque of mine. 

 

 

Selecting a Spouse 

 Marriage should be established based on faith and sincerity. 

 When someone comes to you with a proposal and you are  well-pleased with his faith and his integrity then accept him 

in marriage, for if you do not, discord and corruption will 

prevail in the land. 

 The beauty of a woman's faith must be given priority over  the beauty of her face. 

 Whoever marries a woman, having done only for her beauty,  it will not see in her what they want, and who gets married 

with the richness of women, having done just that, 

dependent God will do it.; so, you should marry the one with 

religion. 

 A man's telling his wife 'I love you' never leaves her heart.   

 

POLYGAMY 

 ―If you fear that you cannot act justly towards the orphans, 

then marry such women as seem good to you; two, three, 

four of them. But if you fear that you cannot do justice, then 

one only, or, those you possess. It is likelier then that you 

will not be partial.‖ (The Qur‘an, 4:3) 

Polygamy in Islam is in fact a practice that benefits society,  since normally women outnumber men.  The numerical  imbalance is augmented by war or migration and in certain  territories may amount to millions.  In the West, (with rare exceptions), polygamy is not permitted.   Divorce, on the other hand, is allowed.  With this the number  of women abandoned, divorced, single mothers and widows,  increases. 

A man, according to Islamic law, may take a number of wives  only if he can provide equally for them all, in everything that  regards marriage, including the time he devotes to each of  them.  If this is not the case, he is allowed only one wife, in  order to avoid committing an injustice. 

Marriage in Islam is considered a woman‘s right, she may 

choose to marry or not, but she may never be obliged to  marry.  She also has the right to a justified divorce, and she  may decide whether or not she wishes to have children.   Normally she would prefer a man who is unmarried, but  depending on the circumstances she may also decide freely to  marry a man who already has one or more wives. A woman in  the West has no legal rights to make such decisions, and  therefore does not have these options available.  The children of multiple unions have equal rights.  The lawful  paternity of a child is guaranteed, and is included within the  responsibilities of a man, as well as the mother and society as a  whole. 

These customs do not prevail in systems that do not recognize  either polygamy or divorce.  In such cases a woman who  wishes to exercise her right to marriage or maternity will be  unable to do so, in which case she is obliged to a life of  celibacy, and denied the possibility of motherhood.  The Prophet Abraham (P), as it happens, practiced polygamy,  perfectly legitimate in his time.   The custom was later  accepted by Islam, as well as by a few specific Christian  traditions.  Only by rule of law and legitimacy might Abraham 

(P), therefore, have entertained the hope of  progeny, since his  first wife, Sara (P), was barren and he had no wish to divorce  her, or for that matter, to relegate Agar (P) .   If polygamy had  not been legitimate, Abraham (P), an example to society and a  Prophet of God, would never have been remiss in his  obligations.     

Worthy of mention here is the tenth commandment, which 

according to the Bible, God ―gave unto Moses‖.  The 

prohibition implied can also be interpreted as permissiveness.   Man must not covet a married woman, but nowhere are single  women prohibited from desiring married men.  Polygamy, by  inference, is therefore indulged. 

 ―Or let your desire be turned to your neighbor‘s wife, or his 

house or his field or his man-servant or his woman-servant 

or his ox or his ass or anything which is your neighbor‘s.‖  

(The Bible, Exodus 20:17; Deuteronomy 5:21) 

Polygamy therefore avoids the predicament of a man who  wishes to marry one woman while still being married to another.  The reasons may vary, and include infertility, illness  or incapacity, anything that does not imply the destruction of  the natural grounds for marriage.  In a legally polygamous  system, by complying with the requisites, the man enjoys the  right to be a husband to both women, without discrimination  of either. 

This means that the man has two options: he may divorce the  first wife or not, in order to marry the second.  It is preferable  to avoid divorce when possible.  A man in the western  societies may not choose between these two options, and must  divorce the first wife, in order to marry the second.  In this social alternative a woman who might not otherwise be  able to marry a bachelor exercises her right to free will,  especially when women outnumber men in society.   Polygamy, in effect, is a carefully devised measure to avoid  divorce and discrimination, to insure the stability of society  and to empower women with an instrument of social wellbeing, within their legal rights. 

In societies where polygamy is outlawed, divorce and extramarital relations are rampant, to the detriment of women,  children and society.  The offspring of illicit relationships are  declared illegitimate and are denied their rights.  Their  development, education and maintenance are complicated.   For all practical purposes, polygamy is practiced in the West,  but without the legality or the responsibility, the guarantees or  protection for women and children, that Islamic law provides. 

And so we ask: should women be allowed the right to marry a  man who is already married, providing both parties are in  agreement?  In the West a woman may be a mistress or a  concubine, or even a prostitute, if she so desires.  But she may  not marry a man already married, either by choice or by right.   The first wife in Islam has two options, to divorce or to remain  the first wife.  In the West, she can only divorce, even if she  prefers to remain the first wife.    As for the man in the West, he has no choice other than to  remain married to his first wife, or to divorce her, if he in fact  wishes to spend his life with a different woman.  In Islam, the  man has the right and option, to marry another woman  without divorcing the first wife, as was the case of the Prophet  Abraham (P).   

These various rights and options, in Islam, are available to  both men and women, since Islamic law is characterized by its  flexibility, and natural and biological needs, considering  various situations that concern both individuals and society in  general. 

 

TEMPORARY MARRIAGE 

 ―The good things have this day been made lawful to you. 

The food of those to whom the book was given is lawful to 

you, and your food is lawful to them. Lawful to you (in 

marriage) are the free believing women and the free women 

from among those who were given the book before you, 

provided that you give them their dowries in marriage, neither committing fornication nor taking them as 

mistresses.‖ (The Qur‘an, 5:5) 

According to Islamic Law as interpreted by the Shi‘ite School, 

in order to accommodate singular and personal circumstances  which prevent or delay permanent marriage, a provision exists  for temporary marriage, as a solution for special cases.  In the case of a temporary marriage, a man and a woman may  commit themselves to a union within a fixed period of time.   This agreement may include specific provisions on both parts  concerning the intimacy of the relationship, or abstinence from  sexual relations or to prevent pregnancy.  After the elapse of  the specified time, if both parties agree, their arrangement may  be extended, it may be made permanent, or they can separate.  The real and essential difference between permanent or  temporary marriage consists in provisions regarding  inheritance.  In case of death, neither party can will his  property to the other, although other obligations exist, as  specified in their mutual agreement.  If children are produced in such a union, they are legitimate,  and have the same rights as children born to a permanent  marriage.  The father, even though he has other children, is 

responsible for the progeny‘s maintenance and welfare, and  the child enjoys rights of inheritance.  For this reason a  woman, at the conclusion of a temporary marriage, must  remain single for at least one and half month before any other  marriage agreement, in case she is pregnant, and if such is the  case, inform the father in order for him to assume his rights and obligations.  If a woman has never menstruated or has  reached menopause, the moment her temporary marriage has  terminated she may enter into another marriage. 

 

THE RIGHT TO DIVORCE 

The Prophet Muhammad (PBD) said:  

―God has not made permissible anything more abominable to 

Him than divorce.‖ 

It is natural in an Islamic marriage and consistent with Islamic  Tradition that a woman be treated in her home with love and  respect.  The basic principle is defined as ―an honorable  regard‖, without which the woman should be ―allowed her  freedom within a context of kindness‖. 

―Oh you who have faith! It is not lawful for you to inherit 

women forcibly, and do not press them to take away part of 

what you have given them, unless they commit a gross 

indecency. Consort with them in an honorable manner; and 

should you dislike them, maybe you dislike something while 

God invests it with an abundant good.‖ (The Qur‘an, 4:19) 

Islam regards a divorce with sadness, and does not favor the  process, and in fact encourages everything possible to prevent  it, but neither does Islam condone an arrangement which  obliges the women to remain with her husband against her  will.  The divorce process is considered an option when there  is really no other choice, in cases in which the essential basis  for marriage has for whatever reason disintegrated. 

―When you have divorced women and they have reached the 

end of their waiting period, either keep them in kindness or 

let them go with kindness. But you shall not keep them, 

being harmful, in order to transgress. Whoever does this 

wrong himself. Do not take the verses of God in mockery. 

Remember the favor of God upon you, and what he sent 

down to you from the book and wisdom to exhort you. Fear 

God and know that he has knowledge of everything.‖ (The 

Qur‘an, 2:231) 

Divorce is an option, and while it is not desirable, Islam  permits it if it is necessary or if it is the decision of the couple  in question.  The couple needs no judge or clergyman, if both  agree to the divorce.  In order to divorce they only need to  appear before two men, who are reliable and credible  witnesses, of good reputation.  If the husband says, with the  intention of divorce, in the presence of these witnesses, ―my  wife (name) is free,‖ it is a legitimate divorce.  The words must 

be uttered in the Arabic language, and if the man is unable to  speak this phrase in Arabic, which is the language of the 

Qur‘an, another person may act as his advocate. This  constitutes a religiously valid divorce.  Under civil law, if both  parties agree to the divorce, they present themselves before a  notary, accompanied by two witnesses, and an agreement is  signed by all.  This constitutes a civil divorce.  Women may not divorce during their menstrual cycle, because  it is considered that during this period they might be  excessively sensitive.  Statistics prove that many women who  have asked for a divorce under these circumstances later  regret it. 

After the divorce process, which has dissolved a permanent  marriage, the woman must wait three months (three  menstrual cycles) before remarrying, to assure she is not  bringing to her new union a pregnancy from the previous one.   If she is, in fact, pregnant, the woman must inform the father,  in order for him to assume his legal rights and responsibilities,  and she cannot remarry until after the birth of the child.  This time period also assures the possibility of reconsideration  following a divorce.  The woman, in fact, has nine months to  consider reconciliation, providing she has not remarried  during this time; and if the couple decides to remain together  the divorce is automatically annulled without the need to  remarry.   This procedure may take place at most three times,  unless interim marriage takes place.  If the woman marries  another man, and the marriage is consummated, and a divorce  or widowhood occurs, only then, may she return to marry the  original husband.  This prevents divorce from becoming a  habit and making a mockery of the law.  If the woman is divorced and pregnant, she may remarry, but  only following the birth of her child. 

―And if he divorces her, she will not be lawful for him until 

she marries a husband other than him, and if he divorces her, 

there is no sin upon them to remarry if they think that they 

can maintain God‘s bounds. These are God‘s bounds, which 

He clarifies for a people who have knowledge.‖ (The Qur‘an, 2:230) 

The Prophet Muhammad (PBD) comments on the lamentable  circumstance of divorce and the negative aspects of marrying  only for pleasure: 

 "Marry and do not divorce, since the divorce does shake the  Throne Divine." 

 "There is nothing more beloved to God, Awe and Majestic, a  house founded in Islam through marriage, and there is 

nothing more abhorrent to God, Awe and Majestic, which a 

house destroyed in Islam by the separation ( i.e., divorce) " 

 "Actually, God, Awe and Majestic, hate-or cursed-each man  or woman who by marriage and divorce only pretends to like 

the pleasure that is in marriage" 

 

 

WOMEN IN IRAN 

In response to the negative attitude and distortion by the  media in the West, regarding the circumstances of women in  the Islamic world, let us refer to women in Iran.     

Since the Islamic Revolution of 1979, women have never  before been so prominent in public life in Iran, within the  framework of Islamic values, and they are visible in every 

aspect of the country‘s social fabric, including the work force, 

government and politics, science and economy, as well as  cultural life. 

Examples as follows: 

 The majority of university students in Iran are women. 

 Sixty percent of the medical students in the country are  women. 

 Thirty-five percent of university docents are women. 

 Eighty percent of school teachers are women.  Women in Iran are present in every phase of the life of the  country, from politics such as the vice-presidency of the  Islamic Republic, to the world of entertainment, with iconic  film and TV stars, and this is without recourse to their  physical appeal for such purpose, but rather their exceptional  talent and hard work. 

[Refer to www.iwna.ir and www.womennews.ir] 

 

REGARDING HOMOSEXUALITY AND INCEST 

In Islam, as in all divine religions, sexual or marital relations  between people created by God of the same sex are not  considered normal and therefore are not acceptable.   Homosexuality is considered to be a deviation and a grave sin,  and is therefore prohibited. 

Studies made in the U.S. have demonstrated that homosexuals  enjoy a lifespan of a mere twenty-five years, less than the life  expectancy for heterosexuals, data derived from factors  associated with homosexuality.                       

The West permits and justifies homosexuality, on the basis of  freedom of choice between two consenting adults.  If one permits such ―basic freedoms‖, by the same token incest 

can be justified, between fathers or mothers and their children  or between brothers and sisters, assuming that both parties are  exercising freedom of choice between two consenting adults.  The subject warrants reflection. 

    

          SECTION Vl 

SPECIAL CASES 

 Duties Between Muslims 

 Regarding One‘s Parents 

 Hygiene in Islam 

 Punishment in Islam  

 The Death Penalty 

 Prohibition of Ingesting Pork 

 The Prohibition of Alcohol 

 The Rights of Animals        

DUTIES BETWEEN MUSLIMS 

According to the Sacred Qur‘an all Muslims are ―brothers‖, 

without regard for race, color, gender or social position, yet  certain obligations exist among them.  Thus spoke the Prophet Muhammad (PBD): 

 He who wakes up in the morning unconcerned about the  situations of fellow Muslims is not a Muslim. 

 If your Muslim brother condemns you for whatever he knows  about you, then do not condemn him back for whatever you know  about him. You will have a reward whereas he will carry a sin. 

 The one who condemns a fellow brother for a sin that he has  already repented for will not die before committing it himself. 

 The one who exposes someone‘s monstrous deed is as the one 

who initiated it, and the one who condemns a believer for  something will not die before becoming guilty of it himself. 

 Anyone who troubles a believer has troubled me. 

 Whomsoever claims the property of a believer, usurping this by 

whatever   pretext and without just cause, has provoked God‘s 

displeasure, has   disdained just and bountiful action, and cannot  be considered repentant  until such time as he returns this  property to whom it rightfully belongs.   

Imam Ali (P) said: 

―Admonish your brother (comrade) by good deeds and kind 

regards, and ward off his evil by favouring him.‖ 

The Imam As-Sâdiq (P), a highly respected figure within Islamic  Tradition, was asked for his views on the obligations of  Muslims toward each other, and he had this to say: 

―Seven duties concern thee, each one of them is an obligation, 

and were thee to be negligent in any of them, it would be 

considered that thou hast disobeyed the Creator.‖  1. Wish for thy brother that which pleases thyself, and wish that  whatsoever thou may abhor not befall him.  2. Procure not anger for thy brother, but rather the contrary, try to  please him and obey his wishes.  3. Aid him with thy being, with thine goods, tongue, hands and  feet. 

4. Be his eyes, his guide and mirror.  5. Tend not to sate thyself while he goes hungry, do not drink while  he is thirsty, and clothe not thyself while he goes without  garments with which to cover himself.  6. If thou art blessed with servants while he has none, send a  servant to wash his clothes, prepare his meals and make his bed.  7. Be faithful to any promise offered him and accept his invitation,  visit him when he is ill, accompany his remains at his funeral  and if news reaches you of his neediness, satisfy it before he so  expresses his need. 

 

REGARDING ONE‟S PARENTS 

The Qur‘an affirms respect for one‘s parents, and especially 

emphasizes the respect for the mother.  God says in the Qur‘an: 

―And we charged the human concerning his parents, for his 

mother bore him in weakness upon weakness, and his weaning was in two years. be thankful to me and to your 

parents, to me is the arrival.‖ (The Qur‘an, 31:14) 

 ―(remember) when we made a covenant with the children of 

Israel, you shall worship none except God. Show kindness to 

your parents, to kinsmen, to the orphans, and to the needy, 

and speak of goodness to people. Establish your prayers and 

pay the obligatory charity. But, except for a few, you all 

turned your backs and gave no heed.‖ (The Qur‘an, 2:83) 

―Be kind to parents and near kinsmen, to the orphans and to 

the needy, to your neighbor who is your kindred, and to the 

neighbor at your far side, and the companion at your side, 

and to the destitute traveler, and to that which your right 

hand owns. God does not love he who is proud and struts.‖ 

(The Qur‘an, 4:36) 

 ―Say: 'come, I will recite to you what your lord forbids you; 

that you shall associate anything with him; that you shall be 

good to your parents, that you shall not kill your children 

because of poverty, we provide for you and for them, that you 

shall not commit foul deeds whether openly or in secret, and 

that you shall not kill the soul that God has forbidden except 

by right. With such God argue you, in order that you 

understand.‖ (The Qur‘an, 6:151) 

 ―We have charged the human to be kind to his parents. with 

much pain his mother bore him, and with much pain she 

gave birth to him; his bearing and weaning are thirty 

months. when he grows to manhood and attains his fortieth 

year, he says: 'make me so disposed my lord, so that I give 

thanks for the favors with which you have blessed me, my father and mother, and that I will do good deeds that will 

please you. And, make me righteous and also my 

descendants. To you I repent, and I am among those who 

surrender. '‖ (The Qur‘an, 46:15) 

 

HYGIENE IN ISLAM 

Cleanliness is paramount to Islam.  The faithful make their  ablutions before entering the mosque to pray, as a ritual.  

Bathing, brushing one‘s teeth, washing the hair, are part of 

Islamic tradition.  The Prophet Muhammad (PBD) said: ―Hygiene  is a sign of faith in God.‖ 

In public toilets, even urination and defecation are performed  without sitting on a toilet seat, but rather in such a manner  that only the shoes touch the ground, and the delicate parts of  the body should be washed afterward with water.  Western  toilet seat is considered a source of contamination to the  delicate parts of the body. 

The Prophet (PBD) said: 

 Indeed God is pleasant and loves all that is pleasant. He is clean  and loves cleanliness. 

 Keep yourselves as clean as possible, for God Almighty built  Islam on cleanliness, and no one will ever enter Heaven unless  they are clean. 

 Indeed God loves the clean worshipper. 

 Whoever wears clothes must clean them. 

 Do not place dirt behind the door, for it is the shelter of the devil. 

 Do not leave garbage overnight in your houses, and take it out in  the daytime, for it is the dwelling place of the devil. 

 When the Prophet (PBD) saw a man whose hair on his head was  dishevelled, whose clothes were dirty, and who had a bad 

appearance, said, ‗It is part of religion to enjoy oneself and to  display one‘s bounties. 

 

 

PUNISHMENT IN ISLAM 

―And those who, if they commit indecency or wrong 

themselves remember God and ask forgiveness of their sins 

for who but God forgives sins and those who do not persist in 

what they do while they know.‖ (The Qur‘an, 3:135) 

Islam adheres to a legal and penal code, thus establishing and  sustaining a rule of law in society, and by so doing, regulates  proper conduct and a respect for order while specifying a  penalty for delinquency. 

Every matter in a man‘s life, individual as well as collective, is 

governed by norms which define limits and determine the fine  or punishment in case of a transgression.  Severe penal considerations have been determined, for  purposes of legal order, but also to maintain as a permanent  consideration the laws of God, expressed through prayer.   These actions have produced positive results.  The punishment for delinquency with regard to Islamic Law  depends on the circumstances, the intention and the  consequences. It would be impossible to apply absolute ―And those who, if they commit indecency or wrong 

themselves remember God and ask forgiveness of their sins 

for who but God forgives sins and those who do not persist in 

what they do while they know.‖ (The Qur‘an, 3:135) 

Islam adheres to a legal and penal code, thus establishing and  sustaining a rule of law in society, and by so doing, regulates  proper conduct and a respect for order while specifying a  penalty for delinquency. 

Every matter in a man‘s life, individual as well as collective, is 

governed by norms which define limits and determine the fine  or punishment in case of a transgression.  Severe penal considerations have been determined, for  purposes of legal order, but also to maintain as a permanent  consideration the laws of God, expressed through prayer.   These actions have produced positive results.  The punishment for delinquency with regard to Islamic Law  depends on the circumstances, the intention and the  consequences. It would be impossible to apply absolute parameters as each case is different, and are analyzed and  judged in context.   Only the affected party or his relations  have the right to exempt the guilty from punishment.  The application of a punishment is never intended as cruelty,  or in order to torment the transgressor.  In fact, the  punishment applied to a transgressor is the consequence of his  own actions and is his own decision, made at the moment of  committing the crime. 

The true intention of the law is the discouragement of illicit  behavior, in order to dissuade the delinquent, as well as to  procure atonement, which serves society as an example.  Thus  a transgression may be rectified in this lifetime, and not be  borne until the Day of Judgement.  The penalization of a transgression, as interpreted by Islam,  has maintained a pure and law-abiding society, even taking  into account that Islam outlaws the use of alcohol or drugs,  prohibits pornography, prostitution, theft, and crimes in  general, such as assault, public disturbance or homicide; and  rape, which is rampant in the West, is punished by Islamic  tradition with death, out of greater respect for the dignity of  women.  As a result, rape is extremely rare in the Islamic  world. 

Maintaining this rectitude comes with the price of penalization  in the case of an offense.  Islamic Law feels that lassitude in  this regard would lead to corruption, immorality and  perversion, the ruin of many lives, and a number of societies  contaminated by a negative example. 

―So whoever does an atom‘s weight of good will see it, and 

whoever does an atom‘s weight of evil will see it.‖ (The Qur‘an, 

99:7,8) 

 

THE DEATH PENALTY 

Islam considers capital punishment in the case of certain  crimes, when these have been irrevocably verified and guilt  established, according to the strict application of legal  procedures. 

In such an occurrence, Islam considers all the factors relative  to an individual case, in order to apply reasonable justice.  In  the case of a premeditated murder, the right of life of another  person has been violated.  This is compensated with the forfeit  of the life of the transgressor.  The Qur‘an is explicit on the  subject, with the intention of discouraging the taking of the life  of another (2:179). 

At the precise moment of committing homicide the guilty  party, not the judge, is deciding his destiny.  The judge only  responds by reviewing the evidence, and assuring that a crime  has in effect been committed, beyond any doubt, therefore  verifying the guilt of the transgressor.  Then and only then is  punishment announced and sentence passed. 

―And whoever commits a sin, commits it only against 

himself and God is all-knowing, all-wise.‖ (The Qur‘an, 4:111) 

 ―Indeed, God does not wrong mankind a thing, but they 

wrong themselves.‖ (The Qur‘an, 10:44) 

In the case of premeditated murder, which warrants the death 

penalty, only the victim‘s parents may exonerate the killer and  offer a reprieve from his execution.  The death penalty as punishment for certain crimes is a  necessity, since its application is considered to be a greater  good for society at large.  Abstaining from this indispensable  action is considered negative to the person involved.  Muslims take very seriously the Divine Mandate regarding 

―thou shall not kill‖, as it applies to deliberate homicide.  

Execution of an accused transgressor is not considered to be  murder.  These are two entirely different matters.  The Qur‘an  has this to say: 

 ―That was why we wrote (…) that who ever killed a soul, 

except for a soul slain, or for sedition in the earth, it should 

be considered as though he had killed all mankind; and that 

who ever saved it should be regarded as though he had saved 

all mankind. Our messengers brought them proofs; then 

many of them thereafter commit excesses in the earth.‖ (The 

Qur‘an, 5:32) 

 

PROHIBITION OF INGESTING PORK 

Islam‘s dietary restrictions include the prohibition of eating 

pork or pork products, a fact more noteworthy given the  popularity of pork among non-Muslims. Mosaic Law also  forbids the use of pork meat or products.     The Old Testament of the Christian Bible has this to say:   

―And the pig is unclean to you…their flesh may not be used 

for food, and their dead bodies may not even be touched.‖ (The 

Bible, Leviticus 11:7-8)   

Islamic tradition says, Jesus also prohibited pork. Nowhere is  a miracle described that purifies the meat of this unclean  animal.  If today Christians permit the consumption of pork,  this is considered a distortion of the original teachings of their  faith.   

Pork meat is genetically akin to our own flesh, to such an  extent that the temperature of a pig is similar to our own, and  pork is used in forensic medicine to ascertain the time of death  of a human.  Furthermore, certain types of heart surgery  employ valves from the heart of a pig, and skin grafts may use  pork skin.  Since these operations are performed for reasons of  saving lives, they are not prohibited by Islamic tradition.  The 

Qur‘an says, ―Saving one person is like saving all humanity‖, 

and so for this reason using animal or even human body parts  is acceptable in surgical procedures in order to save a life.  However, numerous types of virus or cancer are passed by  eating pork, and thus enter the human body by ingestion.   This constitutes a health hazard for human beings.  Scientific  studies verify the virtual impossibility of obtaining porcine 

specimens free of such virus.  The pig‘s metabolism excretes a  minimum of the waste products ingested.  The rest are 

preserved in the animal‘s fat.  These substances are toxic and if 

ingested are also stored in the human organism. 

The pig is a filthy and repugnant animal, a scavenger that eats  whatever is available including offal, its own or that of other  animals.  Despite all this it is important to mention that Islam  considers all life to be precious and worthy of respect, as it is 

God‘s creation and part of nature.  God, in His infinite wisdom, has forbidden Muslims from  consuming pork, among several other animals, for example,  any carnivore including cats and dogs, or simians (considered  to be too similar to humans), for physical as well as for  spiritual reasons.  Islam places great emphasis on cleanliness  and hygiene.  Muslims eat the best that God has created and  has spoken on the subject.  The Prophet Muhammad (PBD) said: 

―Hygiene is a sign of faith.‖   

 

THE PROHIBITION OF ALCOHOL 

According to The Qur‘an each individual is responsible for his  own actions, and he and he alone, will account for them on the  Day of Final Judgement. 

In order to fully assume this responsibility, each person must  exercise full control over his or her actions and be in dominion  over his or her conscience. Any substance that alters this state 

or propitiates a loss of control over a person‘s behavior is 

prohibited by Islam.  These substances include alcoholic  beverages, as well as any noxious or narcotic materials which  jeopardize health and human awareness. 

A vast store of documented evidence based on case studies, as  well as medical and scientific investigation, has established 

that drugs and alcoholic beverages are damaging to a person‘s 

health, and undermine his physical and mental condition.   From the moral and social point of view, they also lead to a  number of manifest evils.  A man under the influence of  alcohol loses control over his feelings and is therefore exposed  or subject to unworthy or reprehensible actions.  In such circumstances, a person may commit a crime.  These  toxic substances have ruined many lives and destroyed many  families.  An addiction to these substances may represent a  momentary gratification but the long-terms effects are a living  hell, and require an extended rehabilitation, which is not  always effective. 

Islam considers that each person is entitled to face life in the  best interests of his natural talents and abilities, without  damaging palliatives.  Faith in God and the purification of our  bodies is a Muslim truth. 

The Prophet Muhammad (P) said:  

 "Alcohol is the mother of all indecent acts and grave sins." 

 "All evil in its entirety has been gathered in one house and  drinking alcohol is the key to that house." 

The Book of Proverbs in the Old Testament has this to say on  the subject: 

―Wine makes men foolish and strong drink makes men come 

to blows; and whoever comes into error through these is not 

wise‖. (The Bible, Proverbs 20:1 ) 

           

THE RIGHTS OF ANIMALS 

As we near the end of our explanation of Islam it is only fitting  that we express our views on the treatment of animals.  For  some this may seem a banal subject, but for many it is a vital  concern.  According to the teachings of Islam, anyone in  possession of an animal, for whatever reason, is obliged to  procure its well-being. 

 If the owner of an animal is negligent in this regard, the  Islamic government may oblige him to comply with his  duty.   

 It is not right to ride or work an animal to the point of  exhaustion.  If the animal has gone lame and is unable to  walk with comfort, it should be treated gently.  If the  animal is being followed in the course of its duties by a  new-born, enough milk should be left the mother to  provide for it. 

 Anyone charged with the care of an animal should do so  with compassion and not with violence.  No animal  warrants oppression or mistreatment. 

 An offence perpetrated on an animal, beating it or  swearing at it, is prohibited.  Anyone responsible for  milking an animal should cut his nails in order not to harm  its udders. 

  ―Hunting animals for pleasure alone, when the 

satisfaction of hunger is not a consideration, is prohibited, 

as is the robbing of poultry chicks from their nests.‖ 

The slaughter of animals for food is governed by Islamic  ritual and is accompanied by pious words: ―in the name of  god, the clement and the merciful.‖ A Muslim should ask 

permission of God to kill any kind of meat, and that only  in order to satisfy his physical needs.  Such meat is known  as halal and is permitted.  A Muslim is not permitted to eat  any sort of meat of any animal, except halal, and under  these conditions.   

Prophet Muhammad (PBD) said:   

 ―No animal, including a bird or any other kind, is killed unjustly 

except that it will raise a complaint against him [the killer] on  the Day of Resurrection.‖ 

 ―Whoever kills a sparrow in vain, it will cry out to God against  him on the Day of Resurrection saying, ‗O my Lord, so and so  killed me in vain and did not kill me for any useful purpose.‖ 

 ―May the curse of God be on the one who treats an animal 

harshly.‖ 

 ―A prostitute was forgiven when she passed a panting dog 

almost dying of thirst at the foot of a well, whereby she took off  her shoe and tied it to her headscarf and lowered it into the well  to extract water [for the dog], and for that action she was 

forgiven.‖ 

  ―The animal has six rights over its owner: once the owner has 

dismounted the animal he should allow it to graze, he should  give it access to water if they pass by it, he should not hit the  animal except when it truly deserves it, he should not burden it  with a load that it cannot bear, he should not overtask it with a  journey that it cannot endure and he should not sit on it for 

lengthy periods of time.‖ 

 ―Do not hit animals on their faces for verily they praise and 

glorify God.‖ 

 ―Every single Muslim that plants or cultivates anything of 

which humans, animals or birds may eat from is counted as 

charity towards them on his behalf.‖