Dr. Aisha Hamdan offers practical advice to converts.

For those who have studied, pondered, and struggled with the idea of becoming Muslim, there is often great relief when the realization comes that Shahada must be pronounced. As time goes on and more knowledge is acquired regarding the deen, another realization soon begins to surface, the challenges and questions have not ended and may only have just begun. This is particularly true when it comes to the issue of dealing with and relating to non-Muslim relatives, especially those with whom one has developed a close relationship.

This topic is particularly relevant for women due to the fact that more new converts are female (although the trend may be changing as more men enter Islam) and also because women may have more opportunity to visit with and spend time with other family members. If children are involved, this will most definitely be the case. We understand, of course, that parents and other relatives should be treated with kindness and respect and that there are serious consequences for one who severs the ties of kinship.

The challenges and questions that arise concern the boundaries and specific guidelines that need to be established for dealing with non-Muslim relatives, primarily as it pertains to practical aspects of the religion.  Let's take a look at a few scenarios to clarify the topic. Read through the scenarios and the guidelines that follow and determine which guidelines should be used for each scenario.

SCENARIO #1

Sarah, a new Muslimah, has always had a close relationship with her parents and siblings and does not want this to change now that she has become Muslim. Her family has been very understanding, even making accommodations for Sarah so that she continues to feel comfortable during her visits with them. A few examples are: they no longer serve pork at meals, alcoholic beverages are removed from sight, etc. Several family members have even begun to ask questions about Islam and its beliefs and practices.

SCENARIO #2

Sumayyah has been a Muslim for almost 5 years now and she has been struggling with her family since the beginning. When she goes to visit them, there is often loud music playing or an inappropriate program may be on the television. Her family does not take her religion seriously and often joke about her hijab or the "strict requirements" such as prohibitions against alcohol, gambling, etc. Although Sumayyah has tried to teach her family about the things that make her feel uncomfortable and that are offensive to her beliefs, the family refuses to change its lifestyle just because she is visiting. She is somewhat shy about discussing these issues with her family and does not want to offend them. These issues have begun to concern Sumayyah even more as her children get older and she worries about the negative influence that her family may have on them. Holidays are particularly challenging topics.

SCENARIO #3

Zahra is in a particularly difficult situation because each time that she visits with her family they confront her about her new religion. This has been occurring for several years since she became Muslim and has become increasingly more serious. Her family is very upset and unhappy about the changes she has made in her life and sometimes tells her that she must be "crazy." There have even been blatant attempts to ridicule and embarrass Zahra, her husband, and their children. Following overnight stays by the children, Zahra often discovers that they have deliberately been exposed to things that she has clearly explained as prohibited in Islam. On one occasion, the family served pork during a meal and joked in front of the children about the ridiculousness of this prohibition. Zahra feels very estranged from her family, but worries about breaking the ties completely. Some of her family members have already done this of their own initiative.

GENERAL GUIDELINES

1. Educate them about Islamic beliefs.
One of our main goals each time that we go to visit family members should be to teach them about Islam. I have heard from many women that this is one of the most difficult things to do and that they would much rather conduct dawah [invitation to Islam] with strangers. This may be due to the fact that if a stranger does not accept what we are saying we can just go on our way, but when family members do not understand or are reluctant to enter discussions, it may put a train on the relationship. Regardless of the difficulty that we encounter, dawah to family members should be given first priority. Out of love for them we should have a strong desire to share the special gift that God has given us and attempt to save them from the hellfire. It is important to understand that this should be done with special care, gradualness, and an understanding of the unique qualities, beliefs, and circumstances of each individual. This may require a great deal of persistence and patience, but we should never give up nor despair of God's mercy and guidance. Of course, if our efforts were successful this would solve a great deal of problems.

2. Educate them about specific Islamic practices and requirements.
For family members to understand the changes that a new Muslimah has made in her life, they need to be educated about the specific practices, requirements, and prohibitions. This should always come with an explanation of the rationale for each action so that a complete and true understanding may be obtained. If family members realize the logic involved in the religion it may be easier for them to accept and even begin to respect these practical aspects. This obviously means that the Muslimah needs to be educated herself, but this should only be one more incentive to continuously gain knowledge. It is also helpful to become familiar with the religions of other family members so that some common ground may be shared. For example, stimulating discussions may be generated around the fact that references pertaining to requirements for hijab and fasting, and prohibitions against pork, alcohol, and usury (interest) are present in both Christian and Judaic teachings and books. This may also be effective in generating other questions such as why there are such similarities between these three religions, the only answer can be that there is one God who has sent the messages since the beginning of Man.

3.Consider putting conditions on visits, such as frequency and location.
There will obviously be times when it will be necessary to place limitations during visits with families. For example, it would not be appropriate to sit in areas where alcohol or pork is being served or where inappropriate programs are being watched on the TV. One can discreetly move to another room if this is an option. In families where it is particularly difficult and members have refused to be respectful towards one's religion, then it may be essential to limit visits or put conditions on where visits will take place. It may, for example, become a rule in your family that visits will only occur in your house and that certain beverages are not allowed. This would obviously be the easiest way to control what occurs during these times and be another effective way to introduce relatives to "life as a Muslim". It is always important to remember that ties of kinship are important but not at the expense of leading us to disobedience to God. God says, "But if they strive with you to make you join in worship with Me that of which you have no knowledge, then obey them not, but behave with them in the world kindly" [31:15]

Use creative ways to engage family members. Creativity can go a long way sometimes and be especially effective in more difficult situations.  Discussions about Islam may be stimulated by sharing an interesting and attractive book, pointing out a recent story in the newspaper, or by watching a video that introduces Islam or covers a particular topic. The Muslim who is really proficient can divert relatives with interesting talk or useful activities and entertainment such as sports activities, board games, computer games, etc. This will give the others an alternative to forbidden things and make for a much more enjoyable experience for all. It will be especially helpful in alleviating the worry that is often present when children are involved. For Sarah in Scenario 1, all that may be required of her may be guidelines one and two above. She has a fairly easy path ahead of her with many opportunities to educate family members about Islam. In actuality, these suggestions should be used with any family regardless of the particular circumstances.

Scenario 2 As for Sumayyah, she will have a more difficult time and may need to incorporate step three in her plan for working with relatives. There is some potential here and distraction may be most beneficial in reducing the haram activities that family members engage in during visits. She will also need to be creative in stimulating discussions about her religion and may want to determine the special interests and "soft spots" of each person.

In Scenario 3, Zahra has a challenging road ahead of her and she may initially want to consider limiting visits with her family, at least in the short term. She should continue to follow guidelines 1-3 and may find it helpful to share her struggles with other Muslim women who would be able to offer support and advice. The most important thing to remember is that God is aware of our struggles and that these are tests for us to see which of us are most righteous. Allah says, "You shall certainly be tried and tested in your wealth and properties and in your personal selves; and you shall certainly hear much that will grieve you from those who received the Scripture before you and from those who ascribe partners to God. But if you persevere patiently and become pious, then verily that will be a determining factor in all affairs and that is from the great matters." (Surah Al-imran 3,186). Let us ask God to make us successful in this life and in the hereafter.

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Description: Discussing the biblical evidence that Jesus is not God.

The Bible says:

Numbers ..23:19.. “God is not a man…”

Hosea 11:9 “...For I am God, and not man...”

Jesus is called a man many times in the Bible:

John ..8:40.. “…a man who has told you the truth…”

Acts ..2:22.. “Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know.”

Acts ..17:31.. “He will judge the world in righteousness through a man whom He has appointed”

1.    Tim. 2:5 “…the man Christ Jesus.”

God is not a man, but Jesus, may the mercy and blessings of God be upon him, was a man, therefore, Jesus was not God.

2.    The Bible Says that God Is Not a Son of Man

Numbers ..23:19.. “God is not a man...nor a son of man…”

The Bible often calls Jesus “a son of man” or “the son of man.”

Matthew ..12:40.. “…so will the son of man be…”

Matthew ..16:27.. “For the son of man is going to come…”

Matthew 28 “…until they see the son of man coming in His kingdom.”

Mark ..2:10.. “But so that you may know that the Son of Man has authority…”

John ..5:27.. “…because He is the son of man.”

In the Hebrew Scriptures, the “son of man” is also used many times speaking of people (Job 25:6; Psalm 80:17; 144:3; Ezekiel 2:1; 2:3; 2:6; 2:8; 3:1; 3:3; 3:4; 3:10; 3:17; 3:25).

Since God would not contradict Himself by first saying He is not the son of a man, then becoming a human being who was called “the son of man”, he would not have done so.  Remember God is not the author of confusion.  Also, human beings, including Jesus, are called “son of man” specifically to distinguish them from God, who is not a “son of man” according to the Bible.

3.    The Bible Says that Jesus Denied He is God

Luke ..18:19.. Jesus spoke to a man who had called him “good,” asking him, “Why do you call me good?  No one is good except God alone.”

Matthew ..19:17.. And he said to him, “Why are you asking me about what is good?  There is only One who is good; but if you wish to enter into life, keep the commandments.”

Jesus did not teach people that he was God.  If Jesus had been telling people that he was God, he would have complimented the man.  Instead, Jesus rebuked him, denying he was good, that is, Jesus denied he was God.

4.    The Bible Says that God is Greater than Jesus

John ..14:28.. “My Father is greater than I.”

John ..10:29.. “My father is greater than all.”

Jesus can not be God if God is greater than him.  The Christian belief that the Father and son are equal is in direct contrast to the clear words from Jesus.

5.    Jesus Never Instructed His Disciples to Worship Himself or the Holy Ghost, but God and God Only

Luke 11:2 “When you pray, say Our Father which art in heaven.”

John ..16:23.. “In that day, you shall ask me nothing.  Whatsoever you ask of the Father in my name.”

John ..4:23.. “The hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him.”

If Jesus was God, he would have sought worship for himself.  Since he didn’t, instead he sought worship for God in the heavens, therefore, he was not God.

6.    The Bible Says that Jesus Recognized, Prayed, & Worshipped the Only True God

Jesus prayed to God with the words:

John 17:3 “…that they might know you, the only true God, and Jesus Christ whom you have sent.”

Jesus prayed to God all night:

Luke ..6:12.. “he continued all night in prayer to God.”

…because:

Matthew 20:28: Just as the son of man did not come to be served, but to serve.

How did Jesus pray to God?

Matthew 26:39 ‘…he fell with his face to the ground and prayed, ‘My Father…”

Even Paul said:

Hebrews 5:7 “During the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission.”

Who was Jesus praying to when he fell on his face with loud cries and petitions?  Was it himself?  Was Jesus crying in tears to himself pleading to be saved from death?  No man, sane or insane, prays to himself!  Surely the answer must be a resounding ‘No.’ Jesus was praying to “the only true God.” Jesus was the servant of the One Who sent him.  Can there be a clearer proof that Jesus was not God?

The Quran confirms that Jesus called for the worship of the Only True God:

“Truly, God is my Lord and your Lord, so worship Him (alone).  This is the straight path.” (Quran 3:51)

7.    The Bible says that the disciples did not believe Jesus was God.

The Acts of the Apostles in the Bible details the activity of the disciples over a period of thirty years after Jesus, may the mercy and blessings of God be upon him, was raised to heaven.  Throughout this period, they never referred to Jesus as God.  For instance Peter stood up with the eleven disciples and addressed a crowd saying:

Acts 2:22 “Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.”

For Peter, Jesus was a servant of God (confirmed in Matthew ..12:18..):

Acts ..3:13.. “The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus.”

Acts ..3:26.. “God raised up his servant...”

When faced by opposition from the authorities, Peter said:

Acts 5:29-30 “We must obey God rather than men!  The God of our fathers raised Jesus...”

The disciples prayed to God just as they were commanded by Jesus in Luke 11:2, and considered Jesus to be God’s servant,

Acts ..4:24.. “...they raised their voices together in prayer to God.  ‘Sovereign Lord,’ they said, ‘you made the heaven and the earth and the sea, and everything in them.’”

Acts ..4:27.. “...your holy servant Jesus, whom you anointed.”

Acts ..4:30.. “…of Your holy servant Jesus.”

This is exactly what the Quran states of Jesus:

Quran ..19: 30.. “…I am indeed a servant of God.”

8.    The Bible says that Jesus was God’s servant, chosen one, and beloved.

Matt. ..12:18.. “Behold, My servant, whom I have chosen, in whom My soul is well pleased.”

Since Jesus is God’s servant, Jesus can not be God.

9.    The Bible says that Jesus could not Do Anything by Himself.

John ..5:19.. “The son can do nothing by himself; he can only do what he sees his Father doing.”

John ..5:30.. “I can of mine own self do nothing.”

Jesus did not consider himself equal with God, rather he denied doing anything by himself.

10.  The Bible says that God performed miracles through Jesus & Jesus was limited in what he could do.

Matt. 9:8 “But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men.”

Acts ..2:22.. “a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst.”

Acts ..10:38.. “…he went about doing good and healing all who were oppressed by the devil, for God was with Him.”

If Christ was God, the Bible would simply say that Jesus did the miracles himself without making reference to God.  The fact that it was God supplying the power for the miracles shows that God is greater than Jesus.

Also, Jesus was limited in performing miracles.  One time when Jesus tried to heal a blind man, the man was not healed after the first attempt, and Jesus had to try a second time (Mark ..8:22..-26).  Once a woman was healed of her incurable bleeding.  The woman came up behind him and touched his cloak, and she was immediately healed.  But Jesus had no idea who touched him:

Mark ..5:30.. “At once Jesus realized that power had gone out from him.  He turned around in the crowd and asked, ‘Who touched my clothes?’”

Mark 6:5 “He could not do any miracles there, except lay his hands on a few sick people and heal them.”

Quite obviously, someone with such limitations can not be God.  The power of miracles was not within Jesus.

11.  The Bible says that at times of weakness angels strengthened Jesus; God ,however, does not need to be strengthened.

Luke ..22:43.. “An angel from heaven appeared to him and strengthened him [in the ....garden.. of ..Gethsemane....].”

Mk. ..1:13.. “Then the devil left him; and behold, angels came and began to minister to Him.”

Mark ..1:13.. “And he was in the wilderness forty days being tempted by Satan; and he was with the wild beasts, and the angels were ministering to him.”

Men need to be strengthened; God does not because God is All-Powerful.  If Jesus had to be strengthened, he must not be God.

12.  The Bible says that Jesus wanted God’s will to be done, not his own.

Luke 22:42: “not my will but Yours be done.”

John ..5:30.. “I do not seek my own will, but the will of Him who sent me.”

John ..6:38.. “For I came down from heaven, not to do mine own will, but the will of Him that sent me.”

Are some members of the coequal Trinity subservient, and less than equal, to other members?  Even though they have different wills (“I do not seek my own will”), do they obey without question the others’ commands (“the will of Him who sent me”)?  Jesus admits to subordinating his own distinct will, yet according to the Trinitarian doctrine they should all have the same will.  Should one of the triune partners have to forgo his own will in favor of the will of another member of the Trinity?  Should not they all have the exact same will?

13.  The Bible says Jesus regarded God’s testimony as separate from his own.

Jesus regarded himself and God as two, not “one.”

John ..8:17.. and 18: “I am one who testifies for myself; my other witness is the Father.”

John 14:1 “Do not let your hearts be troubled.  Trust in God; trust also in me.”

If Jesus was God, He would have not have regarded God’s testimony as separate from his own.

14. The Bible says that Jesus is subordinate to God

1 Corinthians 11:3 “Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.”

1 Corinthians 15:28 “When he has done this, then the son himself will be made subject to him who put everything under him, so that God may be all in all.”

Since Jesus was subordinate to God, he was not God.

15.  Bible says that Jesus grew in wisdom & learning, but God is All Wise & does not (need to) learn

Jesus grew in wisdom, but God is all wise:

Psalms 147:5 “Great is our Lord and abundant in strength; His understanding is infinite.”

Luke 2:52: “And Jesus increased in wisdom.”

God does not need to learn, but Jesus learned.

Heb. 5:8 “Although he was a son, he learned obedience…”

16.  Bible says that Jesus had limited knowledge, but god’s knowledge is infinite

Mark ..13:32.. “No one knows about that day or hour, not even the angels in heaven, nor the son, but only the Father.”

Since Jesus, may the mercy and blessings of God be upon him, did not know, he was not all-knowing, and therefore, he cannot be the God whose knowledge is all-encompassing.

17.  Bible says that Jesus was tempted, but God cannot be tempted

Heb. ..4:15..  “tempted in every way—just as we are”

James ..1:13.. “for God cannot be tempted by evil”

Since God can not be tempted, but Jesus was, therefore, Jesus was not God.

18.  Bible says that Jesus’ teachings were from God, NOT Jesus himself

John ..7:16.. “So Jesus answered them and said, "My teaching is not mine, but His who sent me.”

Jesus could not have said this if he were God because the doctrine would have been his.

19.  Bible says that Jesus died, but God cannot die

The Bible teaches that Jesus died.  God cannot die.  Romans ..1:23.. and other verses say that God is immortal.  Immortal means, “not subject to death.” This term applies only to God.

20.  Bible says that Jesus lived because of God

John ..6:57.. “I live because of the Father.”

Jesus cannot be God because he depended on God for his own existence.

21.  Bible says that Jesus’ powers were given to him

Matt 28:18 “All power is given unto me.”

God is all-powerful, no one gives God His powers, otherwise He would not be God because He would be weak.  Therefore, Jesus could not be God.

22.  Bible says that Jesus was taught & commanded by God

John ..8:28.. “As my Father hath taught me, I speak these things,”

John ..12:49.. “The Father, who sent me, he gave me a commandment.”

John ..15:10.. “I have kept my Father’s commandments.”

No one can teach God, otherwise God cannot be All-Knowing and would owe His teacher.  Since Jesus was taught and commanded by God, Jesus cannot be God himself.  The teacher and the student, the commander and the commanded are not one.

23.  Bible says that God made Jesus “Lord”

Acts ..2:36.. “God has made this Jesus... both Lord and Christ.”

“Lord” is used in many ways in the Bible, and others beside God and Jesus are called “Lord.” For example:

1)    property owners (Matt. 20:8)

2)    heads of households (Mk ..13:35..)

3)    slave owners (Matt. ..10:24..)

4)    husbands (1 Pet. 3:6)

5)    a son called his father Lord (Matt. ..21:30..)

6)    the Roman Emperor was called Lord (Acts 25:26)

7)    Roman authorities were called Lord (Matt. 27:63)

“Lord” is not the same as “God.” “Lord” (the Greek word is kurios) is a masculine title of respect and nobility used many times in the Bible.  If Jesus were God, then for the Bible to say he was “made” Lord would make no sense.

24.  Bible says that Jesus was lower than angels

Hebrews 2:9 “But we do see him who was made for a little while lower than the angels, namely, Jesus.”

God, the Creator of angels, can not be lower than His own creation, but Jesus was.  Therefore, Jesus was not God.

25.  Bible says that Jesus called the Father “my God”

Matt. 27:46 “My God, My God, why have You forsaken me?”

John ..20:17.. “I ascend to my Father and your Father, and my God and your God.”

Rev. 3:12 “… the temple of my God… the name of my God… the city of my God… comes down out of heaven from my God.”

Jesus did not think of himself as God, instead Jesus’ God is the same as ours.

26.  Bible says that God cannot be seen, but Jesus was

John ..1:18.. “no man has seen God at any time.”

The Tolerance of the Prophet towards Other Religions : To Each Their Own Religion

The dealings of the Prophet, may the mercy and blessings of God be upon him, with other religions can best be described in the verse of the Quran:

“To you be your religion, to me be mine.”

The ..Arabian Peninsula.. during the time of the Prophet was a region in which various faiths were present.  There were Christians, Jews, Zoroastrians, polytheists, and others not affiliated with any religion.  When one looks into the life of the Prophet, one may draw on many examples to portray the high level of tolerance shown to people of other faiths.

In order to understand and judge this tolerance, one must look into the period in which Islam was a formal state, with the specific laws laid down by the Prophet in accordance with the tenets of religion.  Even though one can observe many examples of tolerance shown by the Prophet in the thirteen years of his stay in Mecca, one may incorrectly think that it was only due to seeking to raise the profile of  the Muslims and the social status of Islam and in general.  For this reason, the discussion will be limited to the period which commenced with the migration of the Prophet to ....Medina...., and specifically once the constitution was set.

The Saheefah

The best example of the tolerance shown by the Prophet to other religions may be the constitution itself, called the ‘Saheefah’ by early historians.[1]  When the Prophet migrated to Medina, his role as a mere religious leader ended; he was now the political leader of a state, governed by the precepts of Islam, which demanded that clear laws of governance be laid out to ensure harmony and stability in a society which once had been distraught by decades of war, one which must ensure the peaceful coexistence of Muslims, Jews, Christians and polytheists.  Due to this, the Prophet laid down a ‘constitution’ which detailed the responsibilities of all parties which resided in ....Medina...., their obligations towards each other, and certain restrictions which were placed on each.  All parties were to obey what was mentioned therein, and any breach of its articles was regarded as an act of treachery.

One Nation

The first article of the constitution was that all the inhabitants of ....Medina...., the Muslims as well as those who had entered the pact from the Jews, Christian, and idolaters, were “one nation to the exclusion of all others.”  All were considered members and citizens of ....Medina.... society regardless of religion, race, or ancestry.  People of other faiths were protected from harm as much as the Muslims, as is stated in another article, “To the Jews who follow us belong help and equity.  He shall not be harmed nor his enemies be aided.”  Previously, each tribe had their alliances and enemies within and without ....Medina.....  The Prophet gathered these different tribes under one system of governance which upheld pacts of alliances previously in existence between those individual tribes.  All tribes had to act as a whole with disregard to individual alliances.  Any attack on other religion or tribe was considered an attack on the state and upon the Muslims as well.

The lives of the practitioners of other religions in the Muslim society was also given protective status.  The Prophet said:

“Whoever kills a person who has a truce with the Muslims will never smell the fragrance of ..Paradise...” (Saheeh Muslim)

Since the upper hand was with the Muslims, the Prophet strictly warned against any maltreatment of people of other faiths.  He said:

“Beware!  Whoever is cruel and hard on a non-Muslim minority, or curtails their rights, or burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against the person on the Day of Judgment.” (Abu Dawud)

To Each Their Own Religion

In another article, it states, “the Jews have their religion and the Muslims have theirs.”  In this, it is clear that anything other than tolerance would not be tolerated, and that, although all were members of a society, each had their separate religion which could not be violated.  Each was allowed to practice their beliefs freely without any hindrances, and no acts of provocation would be tolerated.

There are many other articles of this constitution which may be discussed, but emphasis will be placed on an article which states, “If any dispute or controversy likely to cause trouble should arise, it must be referred to God and His Messenger.”  This clause maintained that all inhabitants of the state must recognize a higher level of authority, and in those matters which involved various tribes and religions, justice could not be meted out by individual leaders; rather it must be adjudicated by the leader of the state himself or his designated representatives.  It was allowed, however, for individual tribes who were not Muslims, to refer to their own religious scriptures and their learned men in regards to their own personal affairs.  They could though, if they opted, ask the Prophet to judge between them in their matters.  God says in the Quran:

“…If they do come to you, either judge between them or decline to interfere...” (Quran 5:42)

Here we see that Prophet allowed each religion to judge in their own matters according to their own scriptures, as long as it did not stand in opposition to articles of the constitution, a pact which took into account the greater benefit of the peaceful co-existence of the society.

The Tolerance of the Prophet towards Other Religions : Religious Autonomy and Politics

There are many other examples during the lifetime of the Prophet, may the mercy and blessings of God be upon him, in addition to the Saheefah that practically portray the tolerance Islam shows for other religions.

Freedom of Religious Assembly and Religious Autonomy

Given consent by the constitution, the Jews had the complete freedom to practice their religion.  The Jews in ....Medina.... at the time of the Prophet had their own school of learning, named Bait-ul-Midras, where they would recite the Torah, worship and educate themselves.

The Prophet emphasized in many letters to his emissaries that religious institutions should not be harmed.  Here in a letter addressed to his emissary to the religious leaders of Saint Catherine in ..Mount Sinai.. who has sought the protection of the Muslims:

“This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them.  Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by God!  I hold out against anything that displeases them.  No compulsion is to be on them.  Neither are their judges to be removed from their jobs nor their monks from their monasteries.  No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims’ houses.  Should anyone take any of these, he would spoil God’s covenant and disobey His Prophet.  Verily, they are my allies and have my secure charter against all that they hate.  No one is to force them to travel or to oblige them to fight.  The Muslims are to fight for them.  If a female Christian is married to a Muslim, it is not to take place without her approval.  She is not to be prevented from visiting her church to pray.  Their churches are declared to be protected.  They are neither to be prevented from repairing them nor the sacredness of their covenants.  No one of the nation (Muslims) is to disobey the covenant till the Last Day (end of the world).”[2]

As one can see, this Charter consisted of several clauses covering all important aspects of human rights, including such topics as the protection of minorities living under Islamic rule, freedom of worship and movement, freedom to appoint their own judges and to own and maintain their property, exemption from military service, and the right to protection in war.

On another occasion, the Prophet received a delegation of sixty Christians from the region of Najran, then a part of ....Yemen...., at his mosque.  When the time for their prayer came, they faced the direction of east and prayed.  The Prophet ordered that they be left in their state and not harmed.

Politics

There are also examples in the life of the Prophet in which he cooperated between with people of other faiths in the political arena as well.  He selected a non-Muslim, Amr-ibn Umaiyah-ad-Damri, as an ambassador to be sent to Negus, the King of Ethiopia.

These are only some of the examples of the Prophet’s tolerance of other faiths.  Islam recognizes that there are a plurality of religions on this earth, and gives the right to individuals to choose the path which they believe to be true.  Religion is not to be, and was never, forced upon an individual against their own will, and these examples from the life of the Prophet are an epitome of the verse of the Quran which promotes religious tolerance and sets the guideline for the Muslims’ interaction with people of other faiths.  God says:

“…There is no compulsion in religion…” (Quran 2:256)

Footnotes:

[1] Madinan Society at the Time of the Prophet, Akram Diya al-Umari, International Islamic Publishing House, 1995.

[2]“Muslim and Non-Muslims, Face-to-Face”, Ahmad Sakr.  Foundation for Islamic Knowledge, ....Lombard.. ..IL.

The Names of God : Who is Allah?

The Names of God : The Most Merciful

In the name of God (Allah), the Most Gracious, the Most Merciful. 

This article begins in the same way Muslims begin with many undertakings.  Before commencing even the most mundane tasks of life, eating, drinking, dressing, or bathing, a Muslim will turn his efforts into worship by mentioning the name of God.  He (God) is the Most Gracious and the Most Merciful, His mercy encompasses all things, and is the source of all the compassion and mercy that exist.  God says to us in the Quran, “My Mercy embraces all things...” (Quran 7:156)

From the sayings of Prophet Muhammad, we know that when God decreed the creation He said, “…and My Mercy overcomes My Wrath.” ( Saheeh Bukhari and Muslim) What exactly is mercy?  The dictionary defines it as disposition to be kind and forgiving, and the feeling that motivates compassion.[2]  The Arabic term for mercy is rahmah and two of the most important names of God derive from this root word.  Ar Rahman – the Most Gracious and Ar Raheem – the Most Merciful.  The Mercy of God is that ethereal quality that embodies gentleness, piety, care, consideration, love and forgiveness.  When these qualities are observable in this world, they are a mere reflection of God’s mercy towards his creation.

 Prophet Muhammad informed us that God is more merciful to His creatures than a mother is to her child, (Saheeh Bukhari and Muslim) and in fact, the Arabic word for womb, raheem, is derived from the same root word as mercy -rahmah.  It is significant that there is a unique connection between God’s mercy and the womb.  God nurtures and shelters us, just as the womb nurtures and shelters the unborn child.

 Prophet Muhammad explained the quality of mercy to his companions, telling them God has one hundred parts of mercy, and has sent down one part to be shared amongst the creation.  This is why people are compassionate and kind towards one another and wild animals treat their offspring with gentleness.  However, God withheld the other 99 parts to be bestowed upon the believers on the Day of Judgement. (Saheeh Muslim)

All of creation shows love and compassion towards one another with just this one portion of mercy.  Humans give willingly to the poor and needy, families support and love one another, and animals protect their young.  Mercy and compassion generally take into account the need to alleviate suffering and to spread kindness and joy.  Even though this world sometimes appears to be a dark and gloomy place, the Mercy of God can be seen and felt by those who ponder and reflect.  The rain falls, the sun shines, a child reaches for her father’s hand and the kitten snuggles into the protective warmth of its mother.  God’s mercy is strong and visible all around us, yet on the Day of Judgement He will complete this mercy by adding the final 99 parts and bestowing mercy, love and compassion upon those believers who did righteous deeds and tried to please God in all their affairs.  This concept is awe inspiring; the mercy of God knows no bounds.

As a sign of God’s infinite mercy towards mankind, He sent Prophets and Messengers to guide us and help us to remain on His straight path leading to eternal ..Paradise...  God said He did not send Prophet Muhammad to the whole of mankind, except as a mercy.

“And We have sent you (O Muhammad) not but as a mercy for the all that exists.” (Quran 21:107)

Prophet Muhammad was the embodiment of mercy; he showed compassion to those around him, his family, orphans, friends and strangers.  God spoke to him saying:

“And by the Mercy of God, you dealt with them gently.  And had you been severe and harsh­ hearted, they would have broken away from about you; so pass over (their faults), and ask (God’s) Forgiveness for them; and consult them in the affairs.” (Quran 3:159)

Prophet Muhammad could often be heard invoking God’s Mercy on the believers, and Muslims greet each other by saying Assalamu alaikum wa Rahmatullah (May God’s Peace and Mercy be upon you.)  Mercy and all it involves is a very important concept in Islam because from it stem generosity, respect, tolerance and forgiveness, all qualities that a Muslim is expected to cultivate in this life.

As frail human beings we often feel lost and alone in a world that seems bereft of mercy and it is in those times that we need to turn to God and seek His Mercy and Forgiveness.  When we turn to Him in true submission His tranquillity descends upon us and we are able to feel the quality of His mercy and see it manifest in the world around us.

The hand that reaches out to you in the darkness is a reflection of God’s mercy, so too is the kind word from a stranger, the rain that falls on parched earth and the laughter in the eyes of a child.  God’s mercy is the source of all that is good, gentle, or pious.  God has enabled us to understand some measure of His Magnificence by revealing His Most Beautiful Names to us, He has several that indicate His Mercy and we are encouraged to call upon Him by these names.

Al-Rahman (the Most Gracious), al-Raheem (the Most Merciful), al-Barr (the Source of Goodness), al-Kareem (the Most Generous), al-Jawaad (the Generous), al-Ra’oof (the Compassionate), al-Wahhaab (the Bestower).

“And (all) the Most Beautiful Names belong to God so call on Him by them...” (Quran 7:180)

We can call upon Him by these names when we feel the need to give thanks for the countless blessings God has bestowed upon us, or in our hour of need.  We crave for the Mercy of God most keenly when we are in need of comfort and security.  When the transience of this world appears to have rendered us powerless, the Most Powerful (God) will always, and forever cover us with His Mercy and He asks in return, only that we believe in Him and worship Him alone.

The Names of God : And Call on Him by Them!

God (Allah) has many names, and all of them indicate His Greatness, His Perfection and His Majesty.  Prophet Muhammad said “God has ninety-nine names, one hundred less one; whoever learns them will enter ..Paradise...”[3]  Learning involves not only memorisation but also appreciating their meanings and calling God with them.

Learning and thus knowing God’s names leads mankind to understand that he was created to worship God Alone and to live according to God’s commandments.  This knowledge allows mankind to put into action his understanding of God and inspires him to live a life of righteousness.  Understanding the meanings of God’s names liberates mankind from worshipping any part of the Creation. 

When a person learns that God is al-Ahad (The One and Unique), he will not equate anything else with Him; when he learns that He is al-Razzaaq (The Provider), he will not seek provision from anyone else; when he learns that He is al-Ghafar (The All forgiving), it will be to God Alone that he turns for forgiveness.

Prophet Muhammad emphasised the importance of calling on God by His Most Beautiful names.  In his own supplications to God, he is known to have said, “Oh God, I ask you of you by every name that You have named yourself, or that You have revealed in Your book, or that You have taught any of Your creation, or that You have kept hidden in the unseen knowledge with Yourself.”[4]  We are encouraged to call upon God by the name that is specific to the kind of care and help we need.[5]

The name Rubb (Lord, Cherisher) is repeated in many verses of the Quran.  The Rubb guides and cares for all of the believers; He manages their affairs and bestows blessings as He wills.  In the English language, there is no real equivalent for the word Rubb.  It is often translated as Lord, but this word does not do justice to the breadth and depth of meaning found in the Arabic word Rubb.  It means the One the Only Lord of the entire universe, its Creator, Sustainer, Cherisher and Giver of security.

The names Al-Hakeem (The Wise) and Al-Hakam (The Judge) indicate God is the source of all wisdom, in His creation and in His commands, and He is the Judge of all things.  He is the One Who created everything, and therefore He alone knows the true wisdom in it's creation.  He judges between mankind by His Law, His decree and His reward or punishment.  He judges with fairness and does not oppress anyone the slightest.  No person is made to bear the sin of another.  God is just in all His decisions.

“…  And who is better in judgement than God for a people who have firm Faith.” (Quran 5:50)

“God will judge between you on the Day of Resurrection about that wherein you used to differ.” (Quran 22:69)

God’s name Al-Quddoos (The Holy) indicates the One Who is Blessed and Pure.  The angels sanctify Him, and He is praised for His virtues and goodness.  God is The Holy because He is far above having any opposites, rivals, partner or son.  He is perfect, having no faults or shortcomings.  He is far above anything being near Him or like Him in any aspect:

“…  There is nothing like unto Him…” (Quran 42:11)

and,

“And there is none co-equal or comparable unto Him.” (Quran 112:4)

Amongst God’s names are Al-Mu’ti (The Giver) and Al-Maani’ (The Withholder).  None can withhold what He gives, and none can give what He withholds.  He is the One Who gives to whomever He wills and withholds from whomever He wills.

Prophet Muhammad said to one of his young companions:

“Know that if all were to gather together to benefit you with anything, they would benefit you only with something that Allah had already prescribed for you.  And if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you.” (At Tirmidi)

God is Al-Shaakir (The Grateful) and Al-Shakoor (The Appreciative).  He is the One Who appreciates even the smallest deed, and He forgives the greatest mistakes.  He increases good deeds and appreciates those who give Him thanks.  God remembers those who remember Him.

“And they will say: ‘All the praises and thanks be to Allah, Who has removed from us (all) grief.  Verily, our Lord is indeed Oft­ Forgiving, Most Ready to appreciate (good deeds and to recompense).’” (Quran 35:34)

From the sayings of Prophet Muhammad, we learn:

“God has written down the good deeds and the bad ones.  He who has intended a good deed and has not done it, God writes it down as a full good deed, but if he has intended it and has done it, God writes it down as from ten good deeds to seven hundred times, or many times over.  But if he has intended a bad deed and has not done it, God writes it down as a full good deed, but if he has intended it and has done it, God writes it down as one bad deed.” (Saheeh Al-Bukhari, Saheeh Muslim)

God is the One who guides mankind to the way that will benefit them and He protects them.  God is Al-Haadi (The Guide).  He is the only source of guidance and the One from whom all Protection emanates.  God’s guidance causes hearts to fill with piety and righteousness.  He is the guiding light in the darkness.

“But Sufficient is your Lord as a Guide and Helper.” (Quran 25:31)

These are just a few of the Names of God that can be found in the Quran and in the authentic sayings of Prophet Muhammad.  You will find many of these Names and attributes at the end of verses in the Quran.  When we reach out to God, He reaches out to us.  When we call on Him, He listens and responds.  When speaking about God – Allah, the Most Gracious, the Most Merciful, Prophet Muhammad said that Allah calls out to His creation in the final third of the night, saying:

“Who is saying a prayer to Me that I may answer it?  Who is asking something of Me that I may give it him?  Who is asking forgiveness of Me that I may forgive him?”[6]

Footnotes:

[1] In Arabic “Samad” (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks)

[2] ..Princeton.. Wordnet.

[3] Saheeh Al-Bukhari

[4] Ahmad, classified Saheeh by Al Bani

[5] The following definitions are derived from Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan by Shaykh ‘Abd al-Rahmaan al-Sa’di.

[6] Saheeh Al-Bukhari, Saheeh Muslim, Malik, At Tirmidi, Abu Dawud

"The willingness to forgive and not to punish” is a definition frequently used for the word mercy, but what is mercy in Islam?

With Islam, mercy was given a deeper meaning that created a vital aspect in the life of every Muslim, which he is rewarded by God for showing.

God’s mercy, which is bestowed on all His creatures, is seen in everything we lay eyes on: in the sun that provides light and heat, and in the air and water that are essential for all the living.

An entire chapter in the Quran is named after God’s divine attribute Ar-Rahman or “The Most Gracious.”  Also two of God’s attributes are derived from the word for mercy.  They are Ar-Rahman and Ar-Rahim, which mean “The Most Gracious” and “The Most Merciful.”  These two attributes are mentioned in the phrase recited at the beginning of 113 chapters of the Quran: “In the name of God, the Most Gracious, the Most Merciful.”  This phrase is a continuous reminder for the reader of God’s endless mercy and great bounties.

God assures us that whoever commits a sin will be forgiven if he repents and ceases this act, where He says:

“Your Lord hath inscribed for Himself (the rule of) mercy: verily, if any of you did evil in ignorance, and thereafter repented, and amend (his conduct), lo!  He is Oft-Forgiving, Most Merciful” (Quran ..6:54..)

This verse is affirmed by the narration of Prophet Muhammad, in which he said that God said:

“My mercy prevails over My wrath.”

Reward for kindness and compassion was also assured by the Prophet Muhammad:

“The merciful are shown mercy by the All-Merciful.   Show mercy to those on earth, and He Who is in heaven will show mercy unto you” (As-Suyuti).

A Prophet’s Mercy

Concerning Prophet Muhammad’s mercy, it is best to mention first what God Himself has said about him:

“We have not sent thee save as a mercy to the worlds.” (Quran 21:107)

…which assures that Islam is founded on mercy, and that God sent Prophet Muhammad, may the mercy and blessings of God be upon him, as mercy to all creatures with no exception.

God also says in the Quran:

“Now hath come to you an Apostle from amongst yourselves: it grieves him that ye should receive any injury or difficulty: ardently anxious is he over you: to the believers is he most kind and merciful” (Quran 9:128)

These verses were clearly manifested in the Prophet’s manners and dealings, for he bore many hardships for the sake of conveying God’s message.  The Prophet was also most gentle in guiding his people, and whenever they used to harm him he always asked God to pardon them for their ignorance and cruelty.

The Prophet’s Companions

When describing the Companions God says in the Quran:

“Muhammad is the Apostle of God; and those who are with him are strong against unbelievers, but compassionate amongst each other” (Quran 48:29).

Some people may think it obvious for Muhammad to be moral, because he is a prophet, but the Companions were ordinary people who devoted their lives to the obedience of God and His Prophet.  For instance Abu Bakr As-Siddiq dedicated all his wealth for buying slaves from their brutal masters and then he set them free for the sake of God.

When once clarifying the right concept of mercy to his Companions, the Prophet said that it is not by one’s kindness to family and friends, but it is by showing mercy and compassion to the general public, whether you know them or not.

A “Little” Mercy

Some of the heartless pre-Islamic traditions were the offering of one’s child as sacrifice for deities and the burial of girls alive.  These acts against children were strictly prohibited by the Quran and Prophetic Sunnah many times.

As for the Prophet’s mercy towards children, he was once leading the prayer and his grandsons, Al-Hasan and Al-Husain, were still young boys playing and climbing over his back, so in the fear of hurting them if he should stand, the Prophet prolonged his prostration.  Another time, the Prophet performed his prayer while carrying Umamah, his granddaughter.

This kindness of the Prophet was not only bestowed on his own children but also extended to children playing on the street.  As soon as seeing the Prophet, they would run to him, and he would receive them all with a warm smile and open arms.

Even during prayer the Prophet’s innate kindness was clear, as he once said:

“(It happens that) I start the prayer intending to prolong it, but on hearing the cries of a child, I shorten the prayer because I know that the cries of the child will incite its mother’s passions” (Saheeh Al-Bukhari)

In many situations the Prophet taught us how children should be brought up in a kind and loving atmosphere, and that they should not be beaten, or hit across the face, to avoid their humiliation.  When a man once saw the Prophet kissing his grandson, he was astonished at the Prophet’s leniency and said, “I have ten children but I have never kissed any one of them.”  the Prophet replied,

“He who does not show mercy, no mercy would be shown to him” (Saheeh Al-Bukhari)

Just a Stroke of Hair

When God mentioned orphans in the Quran He said what means:

“Therefore, treat not the orphans with harshness” (Quran 93:9)

In accordance with this verse came the manners of the Prophet towards orphans, for he said:

“I and the person who looks after an orphan and provides for him, will be in ..Paradise.. like this,” putting his index and middle fingers together. (Abu Dawud)

In order to make the orphan feel appreciated and that if he has lost the affection of his parents there are still people who are willing to love and care for him, the Prophet encouraged kindness by saying that a person is rewarded by good deeds for each hair he strokes on an orphan’s head.

The protection of the orphan’s property was clearly confirmed by God and His Prophet.  For instance, God says what means:

“Those who unjustly eat up the property of orphans, eat up a fire into their own bodies: they will soon be enduring a blazing fire!” (Quran 4:10)

A Prophetic saying also informs us that one of the seven most grievous sins is the devouring of the orphan’s property.

Could This Be War?

Mercy in Islam also extends to enemies, in times of war and peace, as Prophet Muhammad used to urge his Companions to maintain family ties with relatives who were still disbelievers by calling on them and giving them gifts.

As for times of war, God commands Muslims to grant refuge to enemies if they should ask for it, and forbids anyone to harm them.  This is stated in the Quran, where God says what means:

“If one amongst the pagans ask thee for asylum, grant it to him, so that he may hear the word of God; and then escort him to where he can be secure.  That is because they are men without knowledge” (Quran 9:6)

As for the Prophet, he forbade his Companions to harm the elderly, injured, women, children, and people in places of worship.  Also, destroying fields was forbidden.  Defacing the corpses of enemies was strictly banned and giving them rapid burial was commanded out of respect.

The Prophet’s orders regarding captives were strictly obeyed by his Companions.  In one of the stories about a battle related to us by a captive, he says that he was staying with a Muslim family after being captured.  Whenever they had their meals, they used to give him preference by offering him bread while they would eat only dates.

When the Prophet, may the mercy and blessings of God be upon him, victoriously entered Makkah after defeating the Quraish, he approached them and asked:

“How do you expect me to treat you?”

They replied, “You are a noble brother and the son of a noble brother! We expect nothing but goodness from you.”

Then the Prophet announced, “I speak to you in the same words as Yusuf (the Prophet Joseph) spoke unto his brothers:

“No reproach on you this day, God will forgive you, He is the Most Merciful of the Merciful” (Quran 12:92). 

Go, for verily you are free.”

On this day, when tolerance and forgiveness were least expected, the Prophet set an example of mercy and forgiveness by releasing all the captives without ransom, and forgiving them for the persecution and brutal torture of the Muslims, which was continuous during the first 13 years of conveying the message of Islam.

All of God’s Creatures

Animals were not ignored and were given many rights in Islam.  For instance, when the Prophet saw a donkey with a branded face, he said:

 “Have you not heard that I have cursed anyone who brands an animal on its face or who hits it on its face?” (Saheeh Muslim).

The Prophet once said that a woman was sent to Hell because of a cat that she imprisoned, neither feeding it nor setting it free to hunt for its own food.  On the other hand, the Prophet said, a man went to ..Paradise.. for giving water to a dog in the desert that was panting out of thirst.

The Prophet forbade that knives should be sharpened in front of animals before slaughtering.  In addition, the slaughtering of an animal before another was prohibited.  This is clear in one of the Prophetic sayings:

“God calls for mercy in everything, so be merciful when you kill and when you slaughter: sharpen your blade to relieve its pain” (Saheeh Al-Bukhari).

One of the Companions related this incident: When they were traveling with the Prophet, they found a bird with its young ones, so they took them from their mother.  The bird came and started flapping its wings, so the Prophet asked:

“Who has distressed this bird by taking its young? Return them to it at once” (Saheeh Al-Bukhari).

Animal rights were affirmed by the Prophet when he said that anyone who took a living thing as a target is cursed.  Forcing animals to fight till one gores the other was also strictly banned, for animals have feelings and this would be definite torture for them.

The Islamic concept of mercy is holistic and stresses the interconnectedness of all of creation with itself and with the Creator.  Mercy starts with God and is bestowed by Him to every living creature.  Animals and humans alike show each other mercy, to live harmoniously with one another, and in turn, by showing this mercy, they themselves are shown even more mercy from God.  This vision of Islam encourages the breaking down of barriers between peoples and is the underlying foundation upon which both life and civilization are built.

Let's read Another Answer By Dr. Bilal Philips

Did God Become Man? :  A Natural Belief in God

The vast majority of human beings have always believed in God.  From the most ancient civilizations to the most primitive of modern societies, religions with God at their center have formed the foundation of human culture.  In fact, the denial of God’s existence (atheism) throughout history was limited to a few individuals until the rise of communism in the 20th century.  Even today, in the secular societies of the West, where modern social scientists armed with Darwinian theories have argued that God is merely a figment of the human collective imagination, the overwhelming majority of citizens, laymen and even scientists, hold steadfast to their belief in God.

Consequently, the overwhelming body of archeological data in support of God’s existence has led some anthropologists to conclude that belief in God (deism) must be inborn and not learnt.  Although the vast majority of social scientists proposed otherwise, recent scientific discoveries appear to support the minority view that deism is innate.  In an article entitled “God Spot is found in the Brain,” Dr. Vilayanur Ramachandran of the ....University.. of ..Ca.... lifornia at ....San Diego.... said that the phenomenon of religious belief in God is hardwired into the brain.

Despite growing evidence that man is hardwired with a “physical facility for belief,” the fact that the concept of God has varied greatly among human societies still leads some thinkers, even those who believe in God, to conclude that religions must be manmade.  However, thorough research reveals a common theological thread linking the various religions.  That link is the belief in a Supreme Being among the various gods, a monotheistic foundation that can be found in even the most externally pantheistic of religious systems.  For example, the concept of God in Hinduism exists as a single example among many religions, which supports the view that human beings were originally monotheistic and through various degenerative processes became polytheistic.  In spite of its many gods and idols, Hinduism has a single Supreme God above all, Brahman.

Traditionally, most anthropologists have concluded that religion devolved from various stages of polytheism to monotheism, beginning with early man’s deification of the forces of nature, then, eventually, devolving into ditheism to consolidate all of the supernatural powers into two main gods (a god of good and a god of evil), and, finally, simplifying into a belief in one god, monotheism.

Thus, religion, according to anthropologists and social scientists, has no divine origin; it is merely a byproduct of the evolution of early man’s superstitions, based on his lack of scientific knowledge.  Hence, these same theoreticians believe that science will eventually unlock all of the secrets of nature, resulting in the disuse of religion to explain natural phenomena, and, the consequential extinction of religion altogether.

Man’s innate belief in a Supreme Being, however, seems to support the opposite view, proposing instead that man began as a monotheist, but in time, strayed into various forms of polytheism.  This view is further supported by fact that all of the so-called primitive tribes, which have been “discovered,” have been found to hold a belief in a Supreme Being.  No matter what their evolutionary stage of religious development is found to have been at the time of “discovery,” most were found to believe in a Supreme God over all other gods and spirits.  As such, the concept of a single Supreme Being remains in most of the religion’s as evidence that the masses strayed away from monotheism by giving some of God’s attributes to other aspects of creation, which eventually came to be regarded as lesser gods in some cases and as intercessors in others.  Nevertheless, a Supreme God, in whatever form He takes, is at the core of most religions.[2]

Did God Become Man? :The Gods, Man is God, and God Becomes His Creatures

The Gods

However, there does remain an aspect of belief in God which defies all logic and reason, but which has become a corner stone of faith.  It is the belief that God became man.  Where the original monotheistic belief in God degenerated into a belief that there must be intermediaries between human beings and the Supreme Being to either convey human quests or to act on behalf of God in the world, the intermediaries became objects of worship.  The intermediaries were often conceived as spirits found in all manifestations of nature.  Consequently, humans from primitive times have worshiped spirits of the forest, rivers, skies and the earth etc., until the present time.  Occasionally nature itself was worshiped, and at other times, symbols representing nature were worshiped.  The religious systems, which evolved from these types of beliefs tended to be localized and remain scattered among primitive people around the world till today.  Such beliefs did not converge in the form of a single belief system of international impact, as far as is known in the current records of human history.

On the other hand, where the monotheistic belief degenerated into the personification of God’s power as separate intermediary entities represented by images, idols became a focal point for worshipping God.  The powers of God became gods.  Such beliefs have culminated in ancient and modern times as natural religions of international impact.  Ancient Egyptian, Greek and Roman religions have died out due to the complete subversion of these empires by Christianity.  However, the Indian expression of Hinduism survived both Muslim and Christian colonization and remains the national religion of approximately one billion people in ....India.....  Christianity and Islam, with exception of ..Bali.. in ....Indonesia...., have supplanted their direct international impact in the majority of the ..Far East...  However, the different forms of Buddhism, its offshoot, have become the main religion of hundreds of millions in the ..Far East...  Different forms of this Hindu reform movement continue to spread in the West today.

Man is God

According to Hinduism, the basic concept is that everything is God.  There is, fundamentally, no distinction between God and His creation.  In Hindu philosophy, every living being has a self or a soul that is called Atman.  It is generally believed that the soul is actually God, called Brahman.  Consequently, the essence of Hindu belief is the idea that Atman and Brahman are one and the same; in other words, the human soul is divine.  Furthermore, human society is divided into castes or classes, where each caste represents human beings who came into existence from different parts of the divine being, Brahman.  The upper caste, the Brahmins, came from the head of God; whereas, the lowest caste, the Sudras, came from God’s feet.  Though there are officially only four main castes, there are, in reality, many sub-castes.  Each one of the main castes is subdivided into thousands of lesser castes.  Hindus believe that when a person dies, he or she is reincarnated.  The soul, Atman, of the dead person never dies but is continually reborn.  If people are good in this life, then they will be reborn into a higher level of the caste system in their next life.  Conversely, if they are bad in this life, they will be reborn into a lower level, which is one of the main reasons why so many Hindus commit suicide annually.  Daily, newspapers regularly record incidents of individuals and families hanging themselves from fans in their homes.  In a recent edition of one of the local papers, a Hindu man killed himself when ....India.... lost a cricket match to ....Sri Lanka.....  When one’s belief system espouses reincarnation, suicide becomes an easy route to evade difficulties in this life.

When a person reaches the top caste, the Brahmins, after various re-incarnations, the cycle of rebirth ends, and he reunites with Brahman.  This process of reunification is called Moksha, and in Buddhism it is called Nirvana[3].  The Atman becomes once again reunited with Brahman.  Thus, man becomes God.

God Becomes His Creatures

In Hindu belief, the attributes of Brahman are manifest as different gods.  The attribute of creation becomes the creator god, Brahma, the attribute of preservation becomes the preserver god, Vishnu, and the attribute of destruction becomes the destroyer god, Siva.  The most popular one amongst them, Vishnu, becomes incarnate among human beings at different points in time.  This incarnation is called in Sanskrit avatar, which means “descent.”  It represents the descent of God into the human world by becoming a human being or one of the other creatures of this world.  Primarily, the term avatar refers to the ten main appearances of the god Vishnu.  Among them is Matsya, the incarnation of God as a fish; Kurma as a tortoise; Varaha as a boar (a wild pig); Narasimha as a half-man, half-lion; Vamana as a dwarf; and probably the most common one is Rama, the human incarnation.  Rama is the hero of the epic, Ramayana, about which movies are made and shown regularly in ....India.....  The other popular god is ..Krishna.., the other incarnation of Vishnu as a human being.  His epic is the Mahabharata, which describes the descent of the gods in human forms to save the Goddess Earth, oppressed by demons, burdened by overpopulation and in danger of dissolution[4].  There are different variations of this belief regarding how many incarnations there are and what other animal forms they adopt, but all generally follow these manifestations.  Consequently, in Hinduism, the belief of one-fifth of humankind, man is God or part of God.  The difference between the Creator and His creation is only superficial.

Popular Buddhism shares the Hindu incarnation concept with its own modifications.  It teaches that every conscious being possesses the “Buddha nature” and is, therefore, capable of becoming a Buddha.  Buddha, in earlier teachings[5], was truly a human teacher who lived and taught.  However, in Mayahana Buddhism, the idea of the “eternal” Buddha, embodying the absolute truth, developed, and Buddha was elevated to Godhood.  In order to reveal his message to humankind, this eternal Buddha manifests himself from time to time as an earthly Buddha to live and work among humans.  Thus, Siddhartha Gautama, the founder of Buddhism, became just one of the earthly appearances, a phantom apparition created by the eternal Buddha[6].  Buddhism incorporated the elements of the Indian system of the gods and heavens and responded to the popularity of Bhakti Hinduism, personal devotion to savior deities.  The Absolute or Buddha nature was seen by some as having attributes manifest as eternal Buddhas and bodhisattvas[7]  who existed in spiritual realms and offered their merits, protection and help toward enlightenment to all their followers who were devoted to them.

The chief ones among the eternal bodhisattvas were Avalokitesvara, a personification of compassion, and Manjusri, a personification of wisdom. And among the eternal Buddhas were Aksobhya (the Imperturbable), Amitabha (Eternal Light) and Amitayus (Eternal life).

Did God Become Man: God Becomes One Man, Men Become God, Why?

God Becomes One Man

Christian belief in God’s incarnation has its origins in the beliefs of the ancient Greeks.  The very terms used to describe God becoming Man exist in the Gospel of John 1:1 & 14, “In the beginning there was the Word (logos) and the Word was with God and the Word was God.”  Then the author of John goes on to say, “...And the word became flesh and dwelt among us, full of grace and truth...”  Although the Greek term logos is translated as “word,” there is no single English term equivalent to it.  Its importance lies in its use as a technical term in Greek metaphysical thought from the sixth century B.C., until the third century C.E., and in its appropriation by both Jewish and Christian thinkers.  It first appeared in the expressions of Heraclites (540-480 B.C.) as the motivating principle of the universe, but was, by Aristotle’s time, supplanted by the immaterial power nous and made the material power.  Logos reappeared in the system of the Stoics who termed their principle of teleology both logos and God.  Philo (d. 50 C.E.), a Jewish Alexandrian philosopher, identified the creative word of the Old Testament with the logos of the Stoics.  The logos thus became a transcendent principle, as the means by which God expresses Himself in the world.  But logos also had a redemptive function; it was the means to a higher spiritual nature.  In the Gospel of John, the logos are both creative and redemptive; the latter aspect is given greater emphasis than the former.[8]

This belief required a reason, for which the concept of original sin and divine sacrifice were invented.  It was claimed that due to the sin of Adam, which accumulated down the generations until it became so great that no human sacrifice could remove it, a divine sacrifice was needed.  Consequently, God had a human son, who was God, Himself, incarnate.  God’s son later died on a cross as a sacrifice for all humankind to God, Himself.  The son, who is God, Himself, was later resurrected and currently sits on the right side of God’s throne waiting to judge humankind at the end of this world.  So for Christians, also one-fifth of humankind, God became a man at one and only one point in the history of this world, and belief in His incarnation is essential for salvation.

Men Become God

From the perspective of Jesus’ humanity, the Christian belief that he is God could be perceived as elevating a single human being to the status of Godhood.  There is, however, another body of beliefs among many of the followers of Islam, which, like Hinduism and Buddhism, offer human beings the opportunity to become God.

The origin of their beliefs can be found in mysticism whose roots are in ancient Greek mystery religions.  Mysticism is defined as an experience of union with God and the belief that man’s main goal in life lies in seeking that union.  The Greek philosopher Plato proposed this concept in his writings, particularly in his Symposium.  In it he describes how the human soul can climb the spiritual ladder until it finally becomes one again with God.[9]  The basis of this belief is the teaching that human beings are, in fact, parts of God that have become trapped in this material world.  The physical body cloaks the human soul.  Consequently, the soul in their view is divine.  The trapped part of God in this world must free itself from the material world and reunite with God.

There arose among Muslim people, a sect, which promoted this very same idea.  Its followers are traditionally called “Sufis” and their system of beliefs is called “Sufism”.  This term is usually translated into English as “mysticism” or “Islamic mysticism.”  It is based on the same concept as that of the Greek mystics – that the human soul is divine and that the way that it becomes reunited with God is through certain spiritual exercises.  Various groups of Sufis evolved into cults called “Tareeqahs” (ways or paths).  Each cult was named after its actual or supposed founder, and each had its own set of special spiritual exercises which members had to strictly adhere to.  Most taught that after the followers performed the prescribed spiritual, emotional and physical exercises, they would become one with God.  This oneness was given the Arabic title fanaa, meaning “dissolution”[10]  or wusool, meaning “arrival.”  The concept of “unity with God” was rejected by mainstream Muslim scholars but was embraced by the masses.  In the tenth century, a Sufi devotee, al-Hallaaj (858-922), publicly announced that he was God and wrote poems and a book called Kitaab at-Tawaseen to that effect.  In it he wrote, “If you do not recognize God, at least recognize his sign; I am the ultimate absolute truth because through the truth I am eternal truth.  My friends and teachers are Iblees[11], and Pharaoh.  Iblees was threatened by the Hellfire, yet he did not acknowledge anything between himself and God, and although I am killed and crucified, though my hands and feet are cut off, I do not recant.”[12]

Ibn ‘Arabee (d. 1240) took the unity with God belief a step further by claiming that only God exists.  He wrote the following in one of his works, “Glory be to He, who made all things appear while being their essence.”[13]  And in another he wrote, “He is the essence of whatever appears, and He is the essence of what is hidden while He appears.  The one who sees Him is none other than Him and no one is hidden from Him because He appears to Himself while being hidden.”[14]  His concept is called Wahdatul-wujood (unity of existence) and became popular in the Sufi circles throughout the Muslim world.

Why?

What led ancient people to have the belief that the God became man or that God and man were one and the same?  The fundamental reason was their inability to understand or accept the concept of God creating this world from nothingness.  They perceived God to be like themselves, creating from what already exists.  Humans create things by manipulating existing things into other states, shapes and forms having different functions.  For example, a wooden table was once a tree in a forest, and its nails and screws were once iron ore in rocks underneath the earth.  Humans cut down the tree and shaped its wood into a tabletop and legs; they dug up the iron ore, melted it and poured in into moulds to produce nails and screws.  Then they assembled the pieces to create a table for a variety of uses.  Similarly, the plastic chairs people now sit on were once liquid oil, stored deep in the bowels of the earth.  One cannot imagine sitting on oil the way people sit on chairs.  However, through the human ability to manipulate the chemical components of oil, plastic is produced and chairs are made for humans to sit on.  This is the essence of human activity; humans already merely modify and transform what already exists.  They do not create the trees or produce the oil.  When they discuss oil production, they really mean oil extraction.  The oil was created millions of years before by geological processes; then humans extracted it from the earth and refined it.  They also did not create the trees.  Even if they planted them, they did not create the seeds that they planted.

Consequently, human, in their ignorance of God, often conceive of God as being just like them.  For example, in the Old Testament, it is written, “God created man after his own image; in the image of God he created ....Man.....”  For Hindus, Purusa is the creator God, Brahma, in human form, and just as humans create by manipulating the existing world around them, then the creator god must do likewise.

According to Hindu philosophy, Purusa is a giant offspring of Brahma, having a thousand heads and a thousand eyes.  From him arose Viraaj, his feminine counterpart and mate in the creation process.  The divine Purusa is also the sacrificial offering (vv. 6-10) and from his dismembered body arose the four traditional social castes (varnas).[15]  Perusa Hymn states that Brahmins were Purusa’s mouth; Ksatriyas (noblemen), his arms; Vaishyas, his thighs; and Shoodras, his feet.[16]  The Hindus’ inability to conceive of God creating this world from nothing, led them to the concept of God creating the world from himself and its people from His body parts.

Human ability to understand ideas and concepts is limited and finite.  Human beings cannot grasp and understand the infinite.  The belief, which God taught Adam, was that God created this world from nothing.  When He wanted something to exist, He merely said, “Be!”  and His command brought into existence those things that did not previously exist.  This world and its contents were not created from Himself.  In fact, the concept of God creating the world from Himself reduces God to the level of His creatures, who merely create something from something else.  Those who held and continue to hold this belief are unable to grasp the uniqueness of God.  He is Uniquely One and there is nothing like Him.  If He had created the world from Himself, he would be like His creatures.

Did God Become Man? Did God Become Man, Can God Become Man?

The question which remains is Did God become Man?  Logically speaking, the answer is no, because the concept of God becoming man contradicts the basic meaning of the term “God.”  People commonly say that God is able to do all things; whatever He wants to do, He can do.  In the Bible of Christians it is said, “... through God all things are possible (Matthew, ..19: 26..; Mark ..10: 27.., ..14: 36..).”

The Quran of Muslims states:

“…Indeed, Allah (God) is able to do all things.” (Quran 2:20)

…and the Hindu scriptures carry texts of similar meanings.

All the major religious texts contain general expressions regarding the basic concept of God’s omnipotence.  He is Greater than all things, and through Him all things are possible.  If this general concept is to be translated into practical terms, one has to first identify and understand the basic attributes of God.  Most societies perceive God as an eternal being without beginning or end.  If, on the basis that God is able to do all things, and it was asked whether God could die, what would be the answer?  Since dying is part of “all things,” can it be said, “If He wants to?”  Of course this cannot be said.

So, there is a problem here.  God is defined as being ever-living, without end, and dying means “coming to an end.”  Consequently, to ask if He can die is actually a nonsensical question.  It is self-contradictory.  Similarly, to ask whether God can be born, is also absurd because God has already been defined as eternal, having no beginning.  Being born means having a beginning, coming into existence after not existing.  In this same vein, atheist philosophers enjoy asking theists: “Can God create a stone too heavy for Him to lift?”  If the theist says yes, it means that God can create something greater than Himself.  And if he says no, it means that God is unable to do all things.

Therefore, the term “all things” in the phrase “God is able to do all things” excludes the absurdities.  It cannot include things that contradict His divine attributes; things that would make Him less than God, like, forgetting, sleeping, repenting, growing, eating, etc.  Instead, it includes only “all things” that are consistent with Him being God.  This is what the statement “God is able to do all things” means.  It cannot be understood in the absolute sense; it must be qualified. 

The claim that God became man is also an absurdity.  It is not befitting of God to take on human characteristics because it means that the Creator has become His creation.  However, the creation is a product of the creative act of the Creator.  If the Creator became His creation, it would mean that the Creator created Himself, which is an obvious absurdity.  To be created, He would first have to not exist, and, if He did not exist, how could He then create?  Furthermore, if He were created, it would mean that He had a beginning, which also contradicts His being eternal.  By definition creation is in need of a creator.  For created beings to exist they must have a creator to bring them into existence.  God cannot need a creator because God is the Creator.  Thus, there is an obvious contradiction in terms.  The claim that God became His creation implies that He would need a creator, which is a ludicrous concept.  It contradicts the fundamental concept of God being uncreated, needing no creator and being the Creator.

Can Man Become God?

Man is a finite being (i.e., creation).  Man is born, and he dies.  These are characteristics which cannot be attributed to God because they equate Him with His creation.  Therefore, God did not and will not ever become man.  On the other hand, man also cannot become God.  The created cannot become its own creator.  The created at one time did not exist.  It came into being by the creative act of a Creator who always existed.  What is nonexistent cannot make itself exist.

As for the parallel concept that the human soul or spirit is divine, it is a way of claiming that man can become God.  This philosophy forms the foundation of Greek, Christian and Muslim mysticism, as well as Hindu theology, and extends divinity to all humans and possibly all living creatures.  It starts from the premise that, at some time in the history of the universe, bits and pieces of God became surrounded by material bodies and were confined to the earth.  In other words, the infinite became contained in the finite.  This belief attributes pure evil to God and ultimately eliminates the meaning of good and evil all together.  When the human soul intends evil and does it by God’s permission, such an act is purely evil and worthy of punishment.  Hence, the concept of karma was invented.  Whatever goes around comes around.  Karma explains inexplicable suffering by claiming that it is the consequence of evil in a previous life.  God ultimately punishes any evil done by the parts of Himself within man.  However, if human souls have independent wills from God, they cannot be at the same time God.  Thus, each human becomes himself a god.

Did God Become Man? :Did God have a Son?

If God did not become Man, did He have a son?  Since He is able to do all things, He should be able to have a son.  However, this claim reduces God to the lowly status of His creation.  Creatures procreate by giving birth to mini versions of themselves that later grow up and reproduce copies of themselves, and so on and so forth.  Dogs have puppies, cats have kittens, cows have calves, and men have children.  So, what does God have – a baby God?  Gods must give birth to Gods.  But, for God to have a son, there has to exist another God besides Him.  It is not befitting for God to have a son as such an act equates Him with His creation.

Everything other than God comes into existence by the commandment of God, not that God becomes His creation or a part of God becomes creation.  God does not become His creation nor does God give birth to creation.  God is God, the Creator, and man and the contents of the universe are His creation.  Although humans cannot grasp the concept of creation from nothing, that is exactly what God did and does.  He alone creates from nothing, which is among the attributes that make Him unique and distinct from His creation.  His act of creation is entirely different from that of human beings.

This was the essence of the message of all the true messengers and prophets of God sent to humanity – Abraham, Moses, Jesus and Muhammad – as well as those sent throughout the world whose names are now unknown to humanity - may God’s peace and blessings be on them all.  Today, this precise message can only be found in the Quran; the last scripture revealed by God to humankind.  The message remains loud and clear only in the Quran because it has remained unchanged since the time of its revelation, one thousand four hundred years ago, until today.

God states in the Quran for those who make Him like His creation or vice versa:

“…There is nothing similar to Him...” (Quran 42:11)

He also states for those who attributed to Him a son:

“But it is not suitable for Ar-Rahman (the Most Beneficent – God) that He should beget a child.” (Quran 19:92)

He further states for those who believe that He created the world from Himself:

“If He wishes anything to exist, He merely commands it: ‘Be’, and it is.” (Quran 36:82)

For the polytheists He states:

“…There was no other god along with Him, for if there were each would have taken away what he created and tried to overcome the other…” (Quran 23:91)

He asks the atheists:

“Did nothing create them or did they create themselves?” (Quran 52:35)

And in reference to Jesus and his mother, Mary, He confirmed their humanity by saying simply:

“…They both used to eat food…” (Quran 5:75)

The concept of God not becoming man is very important for every human being to grasp because it lies at the foundation of the difference between Islam and all other existing religions.  All other religions have a distorted concept of God, to one degree or another.  The most important idea which needs to be understood, is that God did not become man.  God is unique; He alone deserves to be worshipped by His creation.  To believe that a man is God or that a man became God and to worship that man is the greatest sin and the greatest evil that humans can do on this earth.  This understanding is most important because it forms the foundation for salvation.  There can be no salvation without it.  However, this belief alone is not the key salvation.  True, correct belief must be translated into practice, and not merely remain in the realm of knowledge, for it to become pure faith.  A person has to live a righteous life based on the correct belief to attain salvation.  Nevertheless, the starting point is, knowing who God is, knowing that God never became and will never become a human being.

Footnotes:

[1] The Sunday Times, ..2 Nov. 97.., p. 19.

[2] As God said in the Quran: “So set you your face towards the religion, hanifan (steering away from the association of any others with God), the nature [framed by] God with which He has created humankind. No change let there be in the creation of God, that is the straight religion, but most men do not know.” (Quran 30:30) – IslamReligion.com

[3] This is a Sanskrit term meaning “blown out,” referring to the extinction of all worldly desires, or salvation. Though the term originated in Vedantic writings (Bhagavad-Gita and the Vedas), it is most often associated with Buddhism. In Hinayana Buddhism the term is equated with extinction, while in Mahayana Buddhism it is a state of bliss (Dictionary of Philosophy and Religion, p. 393).

[4] The theological centerpiece of the epic is the Bhagavad Gita (Dictionary of World Religions, p. 448).

[5] Theravada Buddhism, Doctrine of the Elders, is essentially a discipline, which an individual practices in order to achieve salvation for himself by himself. Only monks who have the stamina and will power to live the strenuous religious life can reach this goal, and one who achieves it is called an arhant. There are two types of Nirvana, one with residue and one without. The first is achieved by the arhant here and now, the five aggregates (skandhas: which comprise all individuals; matter, sensation, perception, predisposition and consciousness) are still present, although the cravings that lead to continued rebirth are extinguished. Nirvana without residue refers to the state of the arhant after death about which the Buddha remains silent. There can only be one Buddha in an eon and enlightenment is reserved for an elite few. This aspect of Buddhism is called Hinayana, or Lesser Vehicle.

With the passage of time after the Buddha’s death, Theravada monks were criticized as being too narrow and individualistic in their teachings. Dissensions arose and Buddhism evolved. A new form, Mahayana, or Great Vehicle, came to dominate. (Dictionary of World Religions, pp. 126-127) 

[6] Dictionary of World Religions, p. 129.

[7] Originally this term referred to former Buddhas while they were still in their quest for enlightenment. In Mahayana the bodhisattva postpones his final complete enlightenment and attainment of nirvana in order to aid all other beings in their quest for enlightenment. (Dictionary of World Religions, p. 112).

[8] Dictionary of Philosophy and Religion, p. 314.

[9] Colliers Encyclopedia, vol. 17, p. 114.

[10] Ihyaa ‘Uloom ad-Deen, vol. 4, p. 212.

[11] The proper name of Satan according to Muslim belief.

[12] Idea of Personality, p. 32.

[13] Al-Futoohaat al-Makkiyyah, vol. 2, p. 604.

[14] Fusoos al-Hikam, vol.1, p. 77.

[15] Dictionary of World Religions, p. 587.

The Divine Mercy of God : God the Most-Merciful, the Dispenser of Mercy

If someone were to ask, ‘Who is your God?’  A Muslim response would be, ‘The Most-Merciful, the Dispenser of Mercy.’  According to Islamic sources, the prophets, while emphasizing God’s judgment, also proclaimed His mercy.  In Muslim scripture, God introduces Himself as:

“He is God, other than whom there is no deity, Knower of the unseen and the witnessed.  He is the Most-Merciful, the Dispenser of Mercy.” (Quran 59:22)

In Islamic vocabulary ar-Rahman and al-Raheem are the personal names of the Living God.  Both are derived from the noun rahmah, which signifies “mercy”, “compassion”, and “loving tenderness”.  Ar-Rahman describes God’s nature of being All-Merciful, while ar-Raheem describes His acts of mercy dispensed to His creation, a subtle difference, but one which shows His all encompassing mercy.

“Say, ‘Call upon God or call upon the Most-Merciful (ar-Rahman), whichever name you call – to Him belong the most Beautiful Names….’” (Quran 17:110)

These two Names are some of the most frequently used Names of God in the Quran: ar-Rahman is used fifty seven times, while al-Raheem is used twice as much (a hundred and fourteen).[1]  One conveys a greater sense of loving-kindness, the Prophet said:

“Indeed, God is Kind, and loves kindness.  He grants with kindness what He does not grant with harshness.” (Saheeh Muslim)

Both are also divine attributes signifying God’s relationship with creation.

“Praise be to God, the Lord of All the Worlds; the Most Merciful, the Dispenser of Mercy.” (Quran 1:2-3)

In a prayer which Muslims recite at least seventeen times a day, they start with saying:

“In the Name of God, the Most Merciful, the Dispenser of Mercy.  Praise be to God, the Lord of All the Worlds; the Most Merciful, the Dispenser of Mercy.”  (Quran 1:1-3)

These powerful words evoke a divine response:

“When the servant says: ‘Praise be to God, the Lord of All the Worlds,’ I (God) say: ‘My servant has praised ....Me.....’  When he says: ‘the Most Merciful, the Dispenser of Mercy,’ I (God) say: ‘My servant has extolled ....Me.....’” (Saheeh Muslim)

These names continuously remind a Muslim of divine mercy surrounding him.  All but one of the chapters of Muslim scripture begins with the phrase, ‘In the Name of God, the Most-Merciful, the Dispenser of Mercy.’  Muslims begin in God’s Name to express their ultimate dependence upon Him and remind themselves of divine mercy every time they eat, drink, write a letter, or perform anything of importance.  Spirituality blossoms in the mundane.  The invocation at the beginning of every mundane act makes it important, calling down divine blessing upon this act and consecrates it.  The formula is a popular motif of decoration in manuscripts and architectural ornamentation.

Dispensing mercy requires someone to whom mercy is shown.  The one who is shown mercy must be in need of it.  Perfect mercy is caring for those in need, whereas boundless mercy stretches to those in need or not in need, extending from this world to the wonderful life after death.

In Islamic doctrine, human beings enjoy a personal relationship with the Loving, Merciful God, ever ready to forgive sins and respond to prayers, but He is not merciful in the human sense of feeling sorrow and pity for one in distress.  God does not become human to understand suffering.  Rather, God’s mercy is an attribute befitting His holiness, bringing divine aid and favors.

God’s mercy is vast:

“Say: ‘Limitless is your Lord in His mercy….’” (Quran 6:147)

Stretching to all existence:

“…but My mercy encompasses all things….” (Quran 7:156)

Creation itself is an expression of divine favor, mercy and love.  God invites us to observe the effects of His mercy around us:

“Behold, then, (O man,) these signs of God’s  mercy - how He gives life to the earth after it had been lifeless!...” (Quran 30:50)

God Loves the Compassionate

God loves compassion.  Muslims view Islam to be a religion of mercy.  To them, their Prophet is God’s gift of mercy to all humanity:

“And (thus, O Prophet) We have sent you as [an evidence of Our] mercy towards all the worlds.” (Quran 21:107)

Just as they believe Jesus was God’s mercy to people:

“And that We may make him a symbol unto mankind and an act of mercy from Us.” (Quran 19:21)

One of the daughters of Prophet Muhammad, may the mercy and blessings of God be upon him, sent him the news of his ailing son.  He reminded her that God is the One who gives, He is the One who takes, and everyone has an appointed term.  He reminded her to be patient.  When the news of his son’s death reached him, tears of compassion ran in his eyes.  His companions were surprised.  The Prophet of Mercy said:

“This is compassion God has placed in the hearts of His servants.  Of all His slaves, God only has mercy on the compassionate.” (Saheeh Al-Bukhari)

Blessed are the merciful, for they will be shown mercy, as Prophet Muhammad said:

“God will not have mercy on one who is not compassionate towards people.” (Saheeh Al-Bukhari)

He also said:

“The Merciful shows mercy to those merciful. Have mercy to those on earth, and the One above the heavens will have mercy upon you.” (At-Tirmidhi)

The Divine Mercy of God :Its Warm Embrace

Divine mercy wraps all existence in its fold, forever enduring.  The caring Lord of mankind is merciful to them, full of compassion.  The name of God, Ar-Rahman, suggests His loving mercy is a defining aspect of His being; the fullness of His compassion is limitless; a bottomless ocean with no shores.  Ar-Razi, one of the classical Islamic scholars wrote, ‘It is unimaginable for creation to be more merciful to itself than God!’  Indeed Islam teaches that God is more merciful to a human being than his/her own mother.

In God’s abounding mercy, He sends down rain to produce fruits from orchards to provide for the human body.  The soul as well needs intense spiritual nourishment the same way the body needs food.  In His abounding mercy, God sent prophets and messengers to human beings and revealed scriptures to them to sustain the human spirit.  Divine Mercy displayed itself in the Torah of Moses:

“…In the writing whereof there was guidance and mercy for all who stood in awe of their Lord.” (Quran 7:154)

And the revelation of the Quran:

“…This [revelation] is a means of insight from your Lord, and to provide guidance and, mercy unto people who will believe.” (Quran 7:203)

Mercy is not granted to some merit of one’s ancestors.  Divine Mercy is granted for acting on the Word of God and listening to its recitation:

“And this (Quran) is a Book which We have bestowed from on high, a blessed one: follow it, then, and be conscious of God, so that you might be graced with His mercy.” (Quran 6:155)

“Hence, when the Quran is recited, listen to it, and listen in silence, so that you might be graced with [God’s] mercy.” (Quran 7:204)

Mercy is a result of obedience:

“Hence, (O believers!)  be constant in prayer, and render the purifying dues, and obey the Messenger, so that you might be graced with God’s mercy.” (Quran 24:56)

God’s mercy is man’s hope.  Consequently, the believers beseech God for His mercy:

“Affliction has befallen me: but You are the most merciful of the merciful!” (Quran 21:83)

They beseech God’s mercy for the faithful:

“O our Lord!, let not our hearts swerve from the truth after You have guided us; and bestow on us the gift of Your mercy: verily, You are the [true] Giver of Gifts.” (Quran 3:8)

And they beseech God’s mercy for their parents:

“…O my Lord!, Bestow Your mercy upon them, even as they brought me when I was a child!” (Quran 17:24)

Allotment of Divine Mercy

Divine mercy clasps in its arms the faithful and the faithless, the obedient and the rebel, but in the life to come it will be reserved for the faithful.  Ar-Rahman is merciful to all creation in the world, but his mercy is reserved for the faithful in the life to come.  Ar-Raheem will dispense His mercy to the faithful on Judgment Day:

“…With My chastisement do I afflict whom I will - but My Mercy overspreads everything: and so I shall confer it on those who fear Me and spend in charity, and who believe in Our messages - those who shall follow the [last] Messenger, the unlettered Prophet whom they  find described in the Torah that is with them, and in the Gospel….” (Quran 7:156-157)

Divine allotment of mercy is described by the Prophet of Islam:

“God created a hundred portions of mercy.  He placed one portion between His creation due to which they have compassion on each other.  God has stored the remaining ninety nine portions for Judgment Day to grace His slaves.” (Saheeh Al-Bukhari, Saheeh Muslim, Al-Tirmidhi, and others.)

A mere portion of divine mercy fills the heavens and the earth, humans love one another, beasts and birds drink water.

Also, the divine mercy which will be manifested on Judgment Day is vaster than what we see in this life, just as divine punishment will be more intense than what we experience here.  The Prophet of Islam explained the dual extreme of these divine attributes:

“If a believer were to know what punishment God has stored, he will despair and not a single one will anticipate making it to ..Paradise...  If an unbeliever were to know the abounding mercy of God, not a single one will despair to make it to ..Paradise...” (Saheeh Al-Bukhari, Saheeh Muslim, Al-Tirmidhi)

Yet, in Islamic doctrine, divine mercy supersedes divine anger:

“Indeed, My mercy supersedes my punishment.” (Saheeh Al-Bukhari, Saheeh Muslim)

The Divine Mercy of God : The Sinner

God’s mercy is intimately close to everyone of us, awaiting to embrace when we are ready.  Islam recognizes human propensity to sin, for God has created man weak.  The Prophet stated:

“All the children of Adam constantly err…”

At the same time, God lets us know He forgives sins.  Continuing the same hadeeth:

“…but the best of those who constantly err are those who constantly repent.” (Al-Tirmidhi, Ibn Majah, Ahmad, Hakim)

God says:

“Say, ‘O My servants, who have transgressed against their souls!  Despair not of the Mercy of God: for God forgives all sins, for He is Oft-Forgiving, Most-Merciful.’” (Quran 39:53)

Muhammad, the Prophet of Mercy, was charged to convey the good news to all people:

“Tell My servants that I am indeed the Oft-Forgiving, Most Merciful.” (Quran 15:49)

Repentance attracts Divine Mercy:

“…Why do you not, rather, ask God to forgive you your sins, so that you might be graced with His mercy?” (Quran 27:46)

“…God’s mercy is ever near unto the doers of good!” (Quran 7:56)

Since ancient times, God’s saving mercy has rescued the faithful from pending doom:

“And so, when Our judgment came to pass, by Our mercy We saved Hud and those who shared his faith….” (Quran 11:58)

“And so, when Our judgment came to pass, by Our mercy We saved Shu’ayb and those who shared his faith….” (Quran 11:94)

Fullness of God’s compassion towards the sinner can be seen in the following:

1.         God Accepts Repentance

“God does wish to turn to you, but the wish of those who follow their lusts is that you should turn away (from Him), -far, far away.” (Quran 4:27)

“Know they not that God accepts repentance from His votaries, and receives their gifts of charity, and that God is indeed He, the Oft-Forgiving, Most-Merciful.” (Quran 9:104)

2.         God Loves The Sinner Who Repents

“…For God loves those who turn to Him constantly….” (Quran 2:22)

The Prophet said:

“If mankind were not to commit sins, God would create other creatures who would commit sins, then He would forgive them, for He is Oft-Forgiving, Most-Merciful.” (Al-Tirmidhi, Ibn Majah, Musnad Ahmed)

3.         God is Delighted When the Sinner Repents Because He Realizes He Has a Lord Who Forgives Sins!

The Prophet said:

“God is more delighted with the repentance of His slave when he repents, than any of you would be if (he found his) camel, which he had been riding in a barren desert, after it had escaped from him carrying his food and drink.  After he despaired of it, he came to a tree and laid down in its shade.  Then while he was despairing of it, the camel came and stood by his side, and he seized its reins and cried out in joy, ‘O God, You are my servant and I am your Lord!’ – making this mistake (in wording) out of his excessive joy.” (Saheeh Muslim)

4.         Gate of Repentance is Open Day and Night

Divine mercy extends forgiveness every day and every night of the year.  The Prophet said:

“God extends His Hand at night to accept the repentance of one who has sinned during the day, and He extends His Hand during the day to accept the repentance of one who has sinned during the night – until [the day comes when] the sun rises from the West (one of the major signs of the Day of Judgment).” (Saheeh Muslim)

5.         God Accepts Repentance Even If Sins Are Repeated

Repeatedly God shows His compassion to the sinner.  God’s loving-kindness to the Children of Israel can be seen before the sin of the golden calf had been committed, God dealt with ....Israel.... according to His compassion, even after their sinning, He dealt with them in mercy.  Ar-Rahman says:

“…and when We appointed for Moses forty nights [on ..Mount Sinai..], and in his absence you took to worshipping the [golden] calf, and thus became evildoers: yet, even after that, We blotted out this your sin, so that you might have cause to be grateful.” (Quran 2:51-52)

The Prophet said:

“A man committed a sin, and then said, ‘O my Lord, forgive my sin,’ so God said, ‘My slave has sinned, then he realized that he has a Lord who can forgive sins and can punish him for it.’  Then the man repeated the sin, then said, ‘O my Lord, forgive my sin.’  God said, ‘My slave has sinned, then he realized that he has a Lord who can forgive sins and can punish him for it.’  The man repeated the sin (the third time), then he said, ‘O my Lord, forgive my sin,’ and God said, ‘My slave has sinned, then he realized that he has a Lord who can forgive sins and can punish him for it.  Do what you wish, for I have forgiven you.’” (Saheeh Muslim)

6.         Entering Islam Erases All Previous Sins

The Prophet has explained that accepting Islam wipes off all previous sins of the new Muslim, no matter how serious they were with one condition: the new Muslim accepts Islam purely for God.  Some people asked God’s Messenger, ‘O Messenger of God!  Will we be held responsible for what we did during the days of ignorance before accepting Islam?’  He replied:

“Whoever accepts Islam purely for God will not be held to account, but one who does so for some other reason will be accountable for the time before Islam and after.” (Saheeh Al-Bukhari, Saheeh Muslim)

Although God’s mercy is sufficient to cover any sin, it does not free man from his responsibility to behave rightly.  Discipline and hard work is required along the path to salvation.  The Law of Salvation in Islam takes into account faith and keeping to the Law, not mere belief in God.  We are imperfect and weak and God created us this way.  When we fall short in keeping to the sacred Law, the Loving God is ready to forgive.  Forgiveness is received simply through confessing one’s sins to God alone and begging of His mercy, having a firm intention not to return to it..  But one should always remember that ..Paradise.. is not earned by virtue of one’s deeds alone, but is awarded by divine mercy.  The Prophet of Mercy made this fact clear:

“Not one of you will enter ..Paradise.. by his deeds alone.’  They asked, ‘Not even you, O Messenger of God?’  He said, ‘Not even me, unless God covers me with His grace and mercy.” (Saheeh Muslim)

Belief in God, keeping to His Law, and good works, are considered the reason, not the price for admission into ..Paradise...

Footnotes:

[1] On the contrary, the ‘Merciful’ does not appear as a divine name in the Bible. (Jewish Encyclopedia, ‘Names of God,’ p. 163)

The Concept of God in Islam : A Unique Concept

It is a known fact that every language has one or more terms that are used to refer to God and sometimes to lesser deities at the same time.  This is not the case with Allah.  Allah is the personal name of the One true God.  Nothing else can be called Allah.  The term has no plural or gender.  This shows its uniqueness when compared with the word “god,” which can be made plural, as in “gods,” or made feminine, as in “goddess.”  It is interesting to note that Alah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic.

The One true God is a reflection of the unique concept that Islam associates with Allah.  To a Muslim, Allah is the Almighty Creator and Sustainer of the universe, Who is similar to nothing, and nothing is comparable to Him.  The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from Allah Himself in the form of a short chapter of the Quran, which is considered to be the essence of the unity or the motto of monotheism.  This is chapter 112, which reads:

“In the name of Allah, the Merciful, the Compassionate.”

“Say (O Muhammad), He is Allah, the One God, the Self-Sufficient, who has not begotten, nor has been begotten, and equal to Him is not anyone.”

Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully and is, consequently, not loving and kind.  Nothing could be farther from the truth than this allegation.  It is enough to know that, with the exception of one, each of the 114 chapters of the Quran begins with the verse, “In the name of God, the Merciful; the Compassionate.”  In one of the sayings of Prophet Muhammad, may the mercy and blessings of God be upon him, we are told that:

“God is more loving and kind than a mother to her dear child.”

On the other hand, God is also Just.  Hence, evildoers and sinners must have their share of punishment, and the virtuous must have God’s bounties and favors.  Actually, God’s attribute of Mercy has full manifestation in His attribute of Justice.  People suffering throughout their lives for His sake should not receive similar treatment from their Lord as people who oppress and exploit others their whole lives.  Expecting similar treatment for them would amount to negating the very belief in the accountability of man in the Hereafter and thereby negate all the incentives for a moral and virtuous life in this world.  The following Quranic verses are very clear and straightforward in this respect.

“Verily, for the Righteous are gardens of Delight, in the Presence of their Lord.  Shall We then treat the people of Faith like the people of Sin?  What is the matter with you?  How judge you?” (Quran 68:34-36)

Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race.  He created human-beings as equals.  They may distinguish themselves and get His favor through virtue and piety only.

The concepts, such as God resting on the seventh day of creation, God wrestling with one of His soldiers, God being an envious plotter against mankind, or God being incarnate in any human being, are considered blasphemy from the Islamic point of view.

The unique usage of Allah as a personal name of God is a reflection of Islam’s emphasis on the purity of the belief in God that is the essence of the message of all God’s messengers.  Because of this, Islam considers associating any deity or personality with God as a deadly sin that God will never forgive, despite the fact that He may forgive all other sins.

The Creator must be of a different nature from the things created because, if He is of the same nature as they are, He will be temporal and will therefore need a maker.  It follows, therefore, that nothing is like Him.  Furthermore, if the Maker is not temporal, then He must be eternal.  If He is eternal, however, He cannot be caused, and if nothing caused Him to come into existence, nothing outside Him causes Him to continue to exist, which means that He must be self-sufficient.  And if He does not depend on anything for the continuance of His own existence, then this existence can have no end, so the Creator is, therefore, eternal and everlasting. Hence we know that He is Self-sufficient or Self-subsistent, and Everlasting or, to use a Quranic term, Al-Qayyum:   “He is the First and the Last.”

The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.

“God is the Creator of everything.  He is the guardian over everything.  Unto Him belong the keys of the heavens and the earth…” (Quran 39:62-63)

And God says:

“No creature is there crawling on the earth, but its provision rests on God.  He knows its lodging place and its repository...” (Quran 11:16)

The Concept of God in Islam :His Attributes and His Oneness

God’s Attributes

If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting.  If this is so, then his attributes are absolute.  Can there be more than one Creator with such absolute attributes?  Can there be, for example, two absolutely powerful Creators?  A moment’s thought shows that this is not feasible.

The Quran summarizes this argument in the following verses:

“God has not taken to Himself any son, nor is there any god with Him: for then each god would have taken of that which he created and some of them would have risen up over others.” (Quran 23:91)

Also,

“And why, were there gods on earth and heaven other than God, they (heaven and earth) would surely go to ruin.” (Quran 21:22)

The Oneness of God

The Quran reminds us of the falsity of all alleged gods.  To the worshippers of man-made objects it asks:

“Do you worship what you have carved yourself?” (Quran 37:95)

Also,

“…Or have you taken unto yourself others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?...” (Quran 13:16)

To the worshippers of heavenly bodies it cites the story of Abraham:

“When night outspread over him, he saw a star and said, ‘This is my Lord.’  But when it set, he said, ‘I love not the setters.’  When he saw the moon rising, he said, ‘This is my Lord.’  But when it set, he said, ‘If my Lord does not guide me, I shall surely be of the people gone astray.’  When he saw the sun rising, he said, ‘This is my Lord; this is greater.’  But when it set, he said, ‘O my people, surely I quit that which you associate, I have turned my face to Him who originated the heavens and the earth; a man of pure faith, I am not one of the idolaters.’” (Quran 6:76-79)

The Believer’s Attitude

In order to be a Muslim, that is, to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc.  But this belief is not enough.  Many of the idolaters knew and believed that only the Supreme God could do all this.  But this was not enough to make them Muslims.  In addition to this belief, one must acknowledge the fact that it is God alone who deserves to be worshipped, and thus abstains from worshipping any other thing or being.

Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth.

What this means is that, if one submits knowingly to God without reservations, and admits He is the only one worthy of your worship, one must consequently worship Him. That is, knowing we owe Him obedience means putting into practice what we acknowledge in our hearts. God asks, rhetorically:

“Did you think that We had created you in without purpose, and that you would not be brought back to Us?” (Quran 23:115)

He also states categorically:

”I did not create Mankind and Jinn except that they should worship me.” (Quran 51:56)

Hence, when faith enters a person’s heart, it causes certain mental states that result in certain actions.  Taken together, these mental states and actions are the proof for the true faith.  The Prophet, may the mercy and blessings of God be upon him, said:

“Faith is that which resides firmly in the heart and which is proved by deeds.”

Foremost among these mental states is the feeling of gratitude towards God, which could be said to be the essence of worship.

The feeling of gratitude is so important that a non-believer is called ‘kafir’, which means ‘one who denies a truth’ and also ‘one who is ungrateful’.

A believer loves, and is grateful to God for the bounties He has bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter.  He therefore fears Him, surrenders himself to Him and serves Him with great humility.  One cannot be in such a mental state without being almost all the time mindful of God.  Remembering God is thus the life force of faith, without which it fades and withers away.

The Quran tries to promote this feeling of gratitude by repeating the attributes of God very frequently.  We find most of these attributes mentioned together in the following verses of the Quran:

“He is God; there is no god but He.  He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate.  He is God; there is no god but He.  He is the King, the All-Holy, the All-Peace, the Guardian of the Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime.  Glory be to God, above that they associate!  He is God, the Creator, the Maker, the Shaper.  To Him belong the Names Most Beautiful.  All that is in the heavens and the earth magnifies Him; He is the Almighty, the All-Wise.” (Quran 59:22-24)

Also,

“There is no god but He, the Living, the Everlasting.  Slumber seizes Him not, nor sleep.  To Him belongs all that is in the heavens and the earth.  Who is there that shall intercede with Him save by His leave?  He knows what lies before them, and what is after them, and they comprehend not anything of His knowledge save such as He wills.  His footstool extends over the heavens and the earth.  The preserving of them oppresses Him not; He is the All-High, the All-Glorious.” (Quran 2:255)

Also,

“People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth.  The Messiah, Jesus, son of Mary, was only the Messenger of God, and His Word that He laded on Mary, and a Spirit from Him.  So believe in God and His Messengers, and say not “Three”.  Refrain; better it is for you.  God is only one God.  Glory be to Him – (He is) above having a son.” (Quran 4:171)

Thus we have three parts to our acknowledgement of God as the Only True God. We must believe he is the ultimate Creator, Controller and Judge of the universe and everything in it; we must refrain from the worship of anything except Him, and then actually direct our Worship to Him; and we must know that He alone has all the divine attributes and names, and we cannot apply them to any other being, no matter who they are.   If one merely acknowledges with one’s lips these necessities, even should we refrain from applying them to other gods, it is not enough. They must be sincerely directed to the One you acknowledge as well.