Islam: Its Not What You Think

Why I converted to Islam.

by:  Dr. Jeremiah D. McAuliffe, Jr., Ph.D.
Because of historical occurrences and certain current events, Islam may be the most misunderstood-- and simply unknown-- religious tradition in the Euro-American West.
No, it is not a "religion of the sword," nor is it inherently violent. The overriding goals of Islam are:

• adl: balance
• ahsan: compassion
• ilm: knowledge
• sabr: patience

For the purpose of understanding we need to distinguish between two uses of the words "Islam" and "Muslim". Islam¹ and Muslim¹ mean "submission to the will of God" and "one who is in submission to the will of God", respectively. Islam² and Muslim² refer to the 1400 year tradition that goes by that name. Its foundation is the text of the Qur'an and the example of Muhammad, called the sunnah.
Thus, Islam¹ calls all people to monotheism and encourages all to strive to be Muslim¹ as best they can. It is not strictly necessary for all people to be Muslim²-- though of course we think it is the best way to be truly Muslim¹. We accept Jews and Christians as believers and accept that there are hanifs: legitimate monotheists outside of a tradition. We consider Abraham to be hanif.
The opening of the Qur'an is considered to contain its essence:

In the Name of God, the Compassionate, the Merciful...
Glory to God! Lord of the worlds!
The Compassionate, the Merciful.
Master of the Day of Judgment!
You alone we worship,
You alone we turn to for help.
Guide us to the straight path,
the path of those whom You have favored,
not that of those with whom You are angry,
nor of those who have gone astray.
Muslims² pray this at least 17 times a day!

The Qu'ran

The Qur'an is the compilation of utterances by Muhammad following certain episodes of unique experience. Muslims² believe that during these times the text of the Qur'an was dictated to Muhammad by the Angel Gabriel. We consider it to be the verbatim Word of God-- the same Deity referred to by Abraham, Moses and Jesus. Here is what Karen Armstrong, a non-Muslim², wrote about the first of these experiences:

Muhammad had had that overpowering apprehension of numinous reality which has devastated prophets and seers in most traditions. In Christianity it has been described as the mysterium terrible et fascinans and in Judaism it has been call kaddosh, "holiness", the terrifying otherness of God. ...The Hebrew prophets had also cried out against the vision of holiness, fearing that they were close to death: "What a wretched state I am in!" Isaiah had cried when he saw his vision of God in the Temple, "I am lost!" Even the angels shielded themselves with their wings from the divine presence but he had looked on the Lord of Hosts with his own impure eyes. Jeremiah had experienced God as an agonizing pain that filled his every limb; like Muhammad in the embrace of the Angel, he experienced revelation as a sort of divine rape. It invaded his being with a fearful force, doing violence to his natural self... What all these prophets had experienced was transcendence, a reality that lay beyond concepts and which the monotheistic faiths call "God".

These "episodes of revelation" continued periodically for 23 years. Muhammad was about 40 when they began and he died about age 63. Before this began his nickname was al-Amin, "the trustworthy". He was an orphan, made a living as a merchant, and grew to be a good-looking, responsible, and well-liked man. Before these episodes began he would have been considered a hanif.

Interpreting the Qu'ran

As we all know, any religious Scripture may be interpreted in a way that satisfies one's own whims or desires. Indeed, some seem to engage in actual evil and then use religious Scriptures to rationalize their behaviors! The Qur'an is no different. Here are some guidelines for a proper understanding:
1. Linguistic Integrity. It is only considered "the Qur'an" in the original Arabic. Arabic translates poorly into English and so this must be taken into account. Often, there is no English equivilent for an Arabic word.
2. Historical Context. Each "episode of revelation" was in response to a specific question or specific situation. When it comes to Qur'anic interpretation "context is everything".
3. Reference to Muhammad's Actual Behaviors. Called the sunnah. It is derived from the hadith ("sayings") literature and the practice of Muhammad's companions. The foundations of Islam-as-religious-tradition (Islam²) are comprised of the Qur'an and the sunnah of Muhammad. Muhammad is considered to be a "walking Qur'an". His example displays or embodies Qur'anic principles.
4. The Totality of the Message. Any particular interpretation must fit within the total ethos presented by the Qur'an as a whole.

The Qur'an describes itself as having both clear and ambiguous passages. Thus, there are differences among Muslims² about its proper interpretation. There are also differences concerning the interpretation of the hadith literature from which we derive the sunnah. Because thousands of people came to accept Muhammad's claim to be a messenger from God the hadith literature contains detailed, and sometimes graphic accounts of his words and deeds. Some of today's Muslims² seem to emphasize aspects of the sunnah such as beards for men and certain types of clothes. Some consider these of foundational importance for Islam¹. Others consider these accounts to be of secondary or no importance for Islam¹. They look more to Muhammad's character and personality-- taking into account his cultural context as a sixth century Arab-- more so than others. The personality characteristics exemplified by Muhammad are listed by one author as:

• Politeness
• Kindness
• Love and Mercy
• Forgiveness
• Generosity
• Hospitality
• Sacrifice
• Simplicity
• Humility
• Modesty
• Sincerity
• Honesty and Truthfulness
• Fair Dealing
• Justice
• Fulfillment of Promises
• Piety and Righteousness
• Moderation
• Perseverance
• Courage and Bravery
• Humor.

Muhammad, in general and especially early on, did not permit the writing down of his extra-Qur'anic sayings during his life-time, being fearful they would become confused with the text of the Qur'an. Many intra-Muslim² fights are over the sunnah.

JIHAD!

Jihad is not properly translated as "holy war" but as "struggle of good against evil". Jihad is the attempt to fully establish Islam¹ on the planet, in our communities, and in ourselves. It contains Islam²'s theory of just war, but also contains much, much more.
Because Islam² is firmly wholistic (the Field Model), it encourages jihad in all arenas of human expression: psychological, social, physical, political, and economic as well as spiritual. It is wrong to reduce jihad to but one area of life as we often see some Muslims² doing today.
Islam² allows physical warfare only against aggressors after attempts at change, treaty and reconciliation have failed. If peace is offered it is to be accepted.
from "Muhammad: A Biography of the Prophet" by Karen Armstrong:

The Qur'an began to urge the Muslims of Medina to participate in a jihad. This would involve fighting and bloodshed, but the root JHD implies more than a 'holy war'. It signifies a physical, moral, spiritual and intellectual effort. There are plenty of Arabic words denoting armed combat, such as harb (war), sira'a (combat), ma'araka (battle) or qital (killing), which the Qur'an could easily have used if war had been the Muslims' principal way of engaging in this effort. Instead it chooses a vaguer, richer word with a wide range of connotations. The jihad is not one of the five pillars of Islam. It is not a central prop of the religion, despite the common Western view. But it was and remains a duty for Muslims to commit themselves to a struggle on all fronts-- moral, spiritual and political-- to create a just and decent society, where the poor and vulnerable are not exploited, in the way that God had intended man to live. Fighting and warfare might sometimes be necessary, but it was only a minor part of the whole jihad or struggle. A well-known tradition (hadith) has Muhammad say on returning from a battle, "We return from the little jihad to the greater jihad," the more difficult and crucial effort to conquer the forces of evil in oneself and in one's own society in all the details of daily life.

Tawheed

Tawheed is an untranslatable term that contains within it the Muslim² understanding of the implications of strict monotheism. According to some writers who bridge the gap between East and West tawheed is not easily grasped by those coming out of Euro-American traditions. It expresses a radical monotheism that severely restricts symbolic, figurative or anthropomorphic language to explain the relationship between Deity and creation. The Qur'an contains descriptions of God's activities and attributes often compiled as "The 99 Names". Prime among these is an absolute and total Uniqueness and Unity.
Tawheed anticipates the current fascination with "wholistic" thought or health. Tawheed is the means by which Islam² expresses a wholistic conception of human life and the cosmos; integrating physical, social, psychological and spiritual concerns into a consonant whole. The parts of experience "fit together".
According to Isma'il Faruqi, tawheed implies the following about reality:

1. God and creation are ontologically separate. There is no pantheistic, panentheistic, or anthropmorphic tendencies permitted in our discourse about God.
2. Human beings can comprehend what God wants us to do.
3. Human life and all of creation is imbued with meaning and purpose.
4. Human beings are capable of molding life and the world according to the dictates of Islam¹.
5. The individual is responsible for molding life and the world according to Islam¹.

Tawheed also contains within it a foundational scientific approach to reality containing three principles:

1. Rejection of all that does not correspond with reality.
2. There are no ultimate contradictions.
3. Openness to new and/or contrary evidence.

  
Under Muslim Rule
Ahmad Hashem, a great guy I'm glad to know, has written in reference to Muslim writer Jawdat Sa'id:

A fundamental principle of Islam is that Islam is fairness and mercy to all--Muslims and non-Muslims. The Prophet (SAW) was sent "not, but as a Mercy for all creatures" (21:107). This Mercy extends even to non-Muslims, who will continue to co-exist with Muslims forever. After all, "If it had been your Lord's Will, they would all have believed, -- all who are on earth!" (10:99). Thus, Muslims are one of many nations. The verse "Nay, you are but humans, --of the humans He has created" (5:18) applies equally well to Muslims and non-Muslims. Muslims cannot give themselves special privileges or favor themselves just in virtue of their being Muslims. Muslims are supposed to be "witnesses over the nations" (2:143). A "witness" must be fair. "Say: 'My Lord has commanded justice'" (7:29).
The political system in Islam has justice for all as its supreme principle. "When you judge between mankind, judge with justice" (4:58). "If you judge, judge in equity between them. For God loves those who judge in equity" (5:42). Note that one principle of justice is spelled out in Quran as "No compulsion in religion" (2:256). Now, only the person who rejects the principles of justice for all mankind is considered an apostate. According to Sa'id, if a person converts out of Islam we should congratulate the group that s/he joined, for apparently they had something to offer that we Muslims didn't. BUT, if a person rejects the political Islam, i.e. rejects the principles of justice which include "no compulsion in religion", then (and only then) this person is an apostate and must be dealt with as such.
An important lesson must be learnt from the verse that permitted Muslims to use force for the first time in their history: "To those against whom war was made, who were subject to injustice, permission is given (to fight)" (22:39). Note that these people were subject to injustice. Further, note the "compulsion in religion" part: the verse goes on to describe those to whom permission was granted to fight as "those who have been expelled from their homes in defiance of right, (for no other cause) except that they say 'Our Lord is God'."Only when we stick firmly to these principles of justice", Sa'id claims, "would we fulfill the role of "witnesses over the nation."

Sexism & Violence?

There is no doubt that some Qur'anic passages, especially in translation, are very disturbing and might seem to the person of good will to contradict Islam¹. This is especially the case with gender relations. There are passages that seem to allow domestic violence and sexism, and there are certainly men who use those passages to justify and rationalize various attitudes that are abhorrent to men and women of good will. However, a proper approach to the passages show these to be empty rationalizations and misinterpretations, not to mention a blindness to the totality of the Islamic ethos.
The Qur'an addresses human behavior as it is, and strives to improve it. It does not deny the presence of various types of behavior. So, it acknowledges that people who are harmed may want some kind of revenge or retribution. This is allowed, but "it is better" to forgive. It acknowledges that slavery exists and so then directs slave-holders to feed, clothe and treat them as brothers. It also continuously encourages the freeing of slaves. So, we can't say that Islam² necessarily approves of slavery-- the ethos is against it-- but IF a culture has slaves it gives ennobling guidelines on their treatment and encourages change. The Qur'an does not deny human behavior, but seeks to change it.
The same is true for passages that seem to encourage sexist and violent behavior. The Qur'an directly addresses the bottom line in human behavior-- there ARE men who beat their wives, so the Qur'an says this can only be done lightly (Muhammad explained with a toothbrush, not on the face or head, not to leave a mark) and only AFTER arbitration and separation have been tried. Essentially, it is addressing the situation of a couple who are not very Muslim¹ to begin with. ALL social relations are to be based on mutual consultation, kindness, courtesy, good-will, and regard for justice.

Muslims Today

Islam² could certainly make use of a good PR consultant these days, couldn't it? More often than not, Muslims² appear far, far from Islam¹ and thus engage in inappropriate behaviors towards our Jewish and Christian cousins. Some reasons for extremism are given by Yusuf al-Qaradawi in Islamic Awakening Between Rejection and Extremism.

• Extreme irreligion will produce extreme religion.
• Lack of knowledge of, and insight into, the purpose, spirit and essence of religio-spirituality.
• Failure to contemplate Qur'an and sunnah in their entirety. Unable to see relation between the parts and the whole. ("grasp the ethos")
• An inability to differentiate between the figurative or metaphoric, and the literal meanings of texts. (the "fundamentalist-gnostic" duality)
• Partial knowledge. This can show as failing to take into account original purposes and circumstances.
• Intellectual shallowness showing as an intense interest in marginal issues and as excessive extension of prohibitions.
• Emphasis upon allegorical texts-- inappropriate conjecture.
• Failure to recognize the sunnan (patterns or natural law) of God's creation. (failure to engage in science)

Often, when we view Islam through the eyes of the popular media, we are seeing complaints of social-political-economic injustice that are being expressed in religio-spiritual language. It would be a grave error to presume that the majority of Muslims² share the sentiments portrayed in the popular media, though they may be sensitive to the cause of the complainants. But much of the extremism is our own fault: a centuries-long decline in intellectual engagement with the sources of the tradition and with God's creation. This decline can be represented by the phrase "closing the door to ijtihad" and the concurrent rise in taqlid over the course of centuries. "Ijtihad" is the interpretation of the Qur'an while "taqlid" is a blind following of past modes of interpretation. Many are beginning to recognize this problem.