Second, in his famous farewell sermon at 'Arafat on his final pilgrimage/al- khutbat-al- wida, just before his death, the Prophet Muhammad (peace be upon him) summed up the essence of the social message of the Islam as anti-racism when he proclaimed:
"All human beings are descendent from the prototype Adam, and Adam has been created from the earth. There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab. Neither is there superiority for a white person over a black person, nor for a black person over a white person, except the superiority gained through God-consciousness/ taqwa. Indeed the noblest of you in the sight of God is the one with the most righteous conduct/taqwa. "
This famous prophetic tradition/hadith is further reinforced by a verse in the Glorious Quran in Surah al-Rum, Chapter 30, Verse 22 in which differences in languages and pigmentations of skin among human beings are described as signs of the existence of God, which need to be celebrated.
And of the Signs of Allah, is the creation of the heavens and the earth and in the variations of your languages and skin color
Third, Islam has made the alleviation of human suffering through acts of charity/zakat, one of the five pillars/arkan al-Islam on which it is built. This is established on a prophetic tradition/hadith reported on the authority of Ibn Umar, the son of Umar bin al-Khattab, May Allah be pleased with both, who said: I heard the messenger of Allah say:
"Islam has been built on five [pillars]: testifying that there is no god but Allah and that Muhammad is the messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the House, and fasting in Ramadan." (the tradition was related by Bukhari and Muslim)
The categories of zakat recipients have been clearly outlined by Allah, the Sublime, in Chapter 9, verse 60, of the Glorious Quran as follows;
Alms are for the poor and needy, for its administration, for the promotion of goodwill towards Islam, for liberation struggles, for debtors, for all beneficial causes, and for refugees.
Fourth, the Islamic concept of peace does not merely aspire for a cessation of war, known in the literature as negative peace. The Islamic concept of peace is a positive one that seeks to build long-year sustainable relationships and reconciliation based on justice known in the Quran as adl and qist. This is clearly enunciated in the following verse from the Glorious Quran:
If two parties among the Believers fall into a quarrel, make peace between them; but if one of them transgressors beyond all bounds against the other, then fight you all against the transgressor until it complies with the command of Allah; but if it complies then make peace between them with JUSTICE and be FAIR; for Allah loves those who are fair and just (Surah-al-Hujurat, Chapter 49, Verse 9).
Sura-3 [Al-Imran, Medina 89 ]
The Quranic Text & Ali’s version:
فَاسْتَجَابَ
لَهُمْ
رَبُّهُمْ...
3:195. And their Lord hath accepted of them, and answered them:
...أَنِّي لاَ أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَى بَعْضُكُم مِّن بَعْضٍ...
"Never will I suffer to be lost the work of any of you, be he male or female:
ye are members, one of another;
C500. In Islam the equal status of the sexes is not only recognised but insisted on. If sex distinction, which is a distinction in nature, does not count in spiritual matters, still less of course would count artificial distinctions, such as rank, wealth, position, race, colour, birth, etc,
...فَالَّذِينَ هَاجَرُواْ وَأُخْرِجُواْ مِن دِيَارِهِمْ وَأُوذُواْ فِي سَبِيلِي وَقَاتَلُواْ وَقُتِلُواْ...
those who have left their homes, or been driven out therefrom, or suffered harm in My cause, or fought or been slain,
...لأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ ...
verily, I will blot out from them their iniquities, and admit them into gardens with rivers flowing beneath;
... ثَوَابًا مِّن عِندِ اللّهِ...
a reward from the presence of Allah,
C501. Here, and in 3:198 below, and in many places elsewhere, stress is laid on the fact that whatever gift, or bliss will come to the righteous, its chief merit will be that it proceeds from Allah Himself.
"Nearness to Allah" expresses it better than any other symbol.
...وَاللّهُ عِندَهُ حُسْنُ الثَّوَابِ ﴿١٩٥﴾
and from His presence is the best of rewards."
Asad’s Version:
3: 195
Asad And thus does their Sustainer answer their prayer: “I shall not lose sight of the labors [in My way], be it man or woman: each of you is an issue of the other [note 150]. Hence as for those who forsake the domain of evil [151], and are driven from their homelands, and suffer hurt in My cause, and fight [for it], and are slain – I shall most certainly efface their bad deeds, and shall most certainly bring them into gardens through which running waters flow, as a reward from God: for with God is the most beauteous of rewards.”
Yusuf Ali And their Lord hath accepted of them and answered them: "Never will I suffer to be lost the work of any of you be he male or female: ye are members one of another; those who have left their homes or been driven out there from or suffered harm in My cause or fought or been slain verily I will blot out from them their iniquities and admit them into gardens with rivers flowing beneath; a reward from the presence of Allah and from His presence is the best of rewards."
Pickthall And their Lord hath heard them (and He saith): Lo! I suffer not the work of any worker, male or female, to be lost. Ye proceed one from another. So those who fled and were driven forth from their homes and suffered damage for My cause, and fought and were slain, verily I shall remit their evil deeds from them and verily I shall bring them into Gardens underneath which rivers flow. A reward from Allah. And with Allah is the fairest of rewards.
Transliteration Fastaja_ba lahum rabbuhum anni la_ udi'u 'amala'a_milim minkum min zakarin au unsa_, ba'dukum mim ba'd(in), fallazina ha_jaru_ wa ukhriju_ min diya_rihim wa u_zu_ fi sabili wa qa_talu_ wa qutilu_ la'ukaffiranna'anhum sayyi'a_tihim wa la'udkhilannahum janna_tin tajri min tahtihalanha_r(u), sawa_bam min'indilla_h(i), walla_hu'indahu_ husnus sawa_b(i).
[ zakarin = male, unsa= female, fastaja ba = responded, answered etc. ]
[[ Asad’s Note 150: I.e., “you all are members of one and the same human race, and therefore equal to one another”.]]
As far as the fundamentals of Religion are concerned, there is one God and one religion “(As for thee, O Prophet ) nothing is being said to thee but what was said to all (of God’s ) Messengers before thy (Mohammed’s) time. (Quran: 3:144, 41:43, etc.)
The Quran maintains that God has sent this same Message down through countless Messengers to almost every community of the world at one time or another. Only few are mentioned and known to mankind, most are not.
It confirms that there is One fundamental religion, and there has not been any change in that Divine Message. If we see differences in religions, it is because man has changed the word of God .
The Quran clearly lays down the definition of that eternal True religion : (30:30)
“ And so, set thy face steadfastly towards the [ one ever-true ] faith, turning away
from all that is false, in accordance with the natural disposition which God has instilled into human : [for] not to allow any change to corrupt what God has thus created - this is the [purpose of the one] ever-true faith; but most people know it not. “
It also says: “ Those who believe in the Quran, and those who follow the Jewish scriptures, and the Christians and the Sabians, and any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord: on them shall be no fear, nor shall they grieve.”
In this context a famous Muslim scholar, Mohammad Asad, who translated the Quran said: “The above passage – which recurs in the Quran several times – lay down a fundamental doctrine of Islam. With a breath of vision unparalleled .....the idea of salvation is here made conditional upon three elements only.....”
The Quran declares there is only one God , “the Omnipresent, the Omnipotent, the Omniscient and the Eternal.” He created the whole Universe and humankind, and before God all are equal. Only God is the Judge of one’s true faith and worth. Therefore, it is considered blasphemous for one to judge others.
These ideas clearly reflect that Islam is Universal and there cannot be hatred and violence in the name of religion.
[These two pages were distributed among the attendees [visitors from ST Thomas University] of the seminar on Aug 1, 2007 at the Bloomington Mosque. Ruby’s topic was
“The Universal Message of Islam”.
*************************
Throughout the Quran it is repeatedly exhorted that Islam is no new religion and it did not started with the prophet Muhammad. It is the universal religion for humankind. The essence of which is: There is one God he is the Truth [huq] the ultimate reality which sustains all transitory realities and compliance with His moral law is “submission” i.e. Islam. To convey this message, the Quran proclaims that countless prophets almost every community at one time or another came prophets or God’s messengers to humankind with the same universal Message. The Quran declares that nothing new is conveyed through Muhammad that was not conveyed to the other prophets.
Prophet Muhammad was sent to confirm the continuation of the same religion of Adam, Abraham, Moses, countless others and Jesus: To serve no one but God [ibada], to submit to His moral law [din] and live life with the awareness Him [tuqwa] to do good and stay away from bad. This is the essence of Islam.
41: 43
Yusuf Ali Nothing is said to thee that was not said to the prophets before thee: That thy Lord has at His command (all) Forgiveness as well as a most Grievous Penalty. .
Sura-5 [Al Maida Medina 112]
The Quranic Text & Ali’s version:
وَأَنزَلْنَا
إِلَيْكَ الْكِتَابَ
بِالْحَقِّ
مُصَدِّقًا
لِّمَا بَيْنَ
يَدَيْهِ
مِنَ الْكِتَابِ
وَمُهَيْمِنًا
عَلَيْهِ ...
5:48. To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety;
C759. After the corruption of the older revelations, the Quran comes with a twofold purpose:
1. to confirm the true and original Message, and
2. to guard it, or act as a check to its interpretation.
The Arabic word Muhaymin is very comprehensive in meaning. It means one who;
- safeguards,
- watches over,
- stands witness,
- preserves, and
- upholds.
The Quran safeguards "the Book", for it has preserved within it the teachings of all the former Books. It watches over these Books in the sense that it will not let their true teachings to be lost. It supports and upholds these Books in the sense that it corroborates the Word of Allah which has remained intact in them. It stands a witness because it bears testimony to the Word of Allah contained in these Books and helps to sort it out from the interpretations and commentaries of the people which were mixed with it: what is confirmed by the Quran is the Word of Allah and what is against it is that of the people. (R).
... فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّ ...
so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the truth that hath come to thee.
... لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا...
To each among you have We prescribed a Law and an Open Way.
C760. Law: shirat, rules of practical conduct.
Open Way: Minhaj. The finer things which are above the law, but which are yet available to everyone, like a sort of open highway. The light in verses 44 and 46 though laws and rules may take different forms among different People.
... وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً ...
If Allah had so willed, He would have made you a single people,
... وَلَـكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ...
but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues.
C761. By origin mankind were a single people or nation: 4:1, and 2:213. That being so Allah could have kept us all alike, with one language, one kind of disposition, and one set of physical conditions (including climate) to live in. But in His wisdom, He gives us diversity in these things, not only at any given time, but in different periods and ages.
This tests our capacity for Unity (Wahdaniyat) still more, and accentuates the need of Unity and Islam.
... إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿٤٨﴾
The goal of you all is to Allah;
it is He that will show you the truth of the matters in which ye dispute.
C762. Men are wont to make conflicting claims regarding Allah, the ultimate destiny of man, and other questions of vital importance.
No matter how vehement and eloquent the proponents of false doctrines might be, their efforts will prove fruitless and it will be indisputably clear on the Day of Judgment as to who entertained false notions and who cherished the truth. (Eds).
Asad’s Version:
5: 48 [ al-Maidah Madina # 112 ]
Asad Unto every one of you have We appoint a [different] law and way of life (note 66). And if God has so willed, He could surely have made you all one single community: but [He willed it otherwise} in order to test you by means of what He has vouchsafed unto you. Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ.
Sura-2 [Al-Baqara medina 87]
The Quranic Text & Ali’s version:
إِنَّ
الَّذِينَ
آمَنُواْ
وَالَّذِينَ
هَادُواْ
وَالنَّصَارَى
وَالصَّابِئِينَ
...
2:62. Those who believe (in the Qur'án) and those who follow the Jewish (Scriptures), and the Christians and the Sabians,
C76. Latest researches have revealed a small remnant of a religious community numbering about 2,000 souls in Lower Iraq, near Basra.
In Arabic they are called Subbi (plural Subba). They are also called Sabians and Nasoraeans; or Mandaeans, or Christians of St. John.
They claim to be Gnostics, of Knowers of the Great Life. They dress in white, and believe in frequent immersions in water. Their Book Ginza is in a dialect of Aramaic. They have theories of Darkness and Light as in Zoroastrianism. They use the name Yardan (Jordan) for any river. They live in peace and harmony among their Muslim neighbors. They resemble the Sabi'un mentioned in the Quran but are not probably identical with them.
The pseudo-Sabians of Harran, who attracted the attention of Khalifah Ma'mun al Rashid in 830 A.C. by their long hair and peculiar dress probably adopted the name as it was mentioned in the Quran, in order to claim the privileges of the People of the Book. They were Syrian Star-worshippers with Hellenistic tendencies, like the Jews contemporary with Jesus.
There was another people called the Sabaens, who played an important part in the history of early Arabia, and are known through their inscriptions in an alphabet allied to the Phoenician and Babylonian. They had a flourishing kingdom in the Yemen tract in South Arabia about 800-700 B.C., though their origin may have been in North Arabia. They worshipped the planets and stars (Moon, Sun, Venus). Probably the Queen of Sheba is connected with them. They succumbed to Abyssinia about 350 A.C. and to Persia about 579 A.C. Their capital was near San'a. They had beautiful stone buildings, in which the pointed arch is noticeable.
(See Encyclopedia Britannica, on Sabaeans). (R).
... مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ...
and who believe in Allah and the last day, and work righteousness, shall have their reward with their Lord;
... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٦٢﴾
on them shall be no fear, nor shall they grieve.
C77. CF. 2:38, where the same phrase occurs. And it recurs again and again afterwards.
The point of the verse is that Islam does not teach an exclusive doctrine, and is not meant exclusively for one people. The Jews claimed this for themselves, and the Christians in their own origin were a sect of the Jews.
Even the modern organized Christian churches, though they have been, consciously or unconsciously, influenced by the Time-spirit, including the historical fact of Islam, yet cling to the idea of Vicarious Atonement, which means that all who do not believe in it or who lived previously to the death of Christ are at a disadvantage spiritually before the Throne of Allah.
The attitude of Islam is entirely different. Islam existed before the preaching of Muhammad on this earth: the Quran expressly calls Abraham a Muslim (3:67). Its teaching (submission to Allah's will) has been and will be the teaching of Religion for all time and for all peoples.
وَلِكُلٍّ
وِجْهَةٌ هُوَ
مُوَلِّيهَا
فَاسْتَبِقُواْ
الْخَيْرَاتِ
...
2:148. To each is a goal to which Allah turns him; then strive together (as in a race) toward all that is good.
C153. The question is how we are to construe the pronoun, huwa, in the original. The alternative translation would be;
"To each is a goal to which he turns."
The simile of life being a race in which we all zealously run forward to the one goal of good, may be applied individually and nationally. This supplies another argument of the Ka'bah Qiblah, viz., the unity of goal, with diversity of races, traditions and temperaments.
... أَيْنَ مَا تَكُونُواْ يَأْتِ بِكُمُ اللّهُ جَمِيعًا ...
Wheresoever ye are, Allah will bring you together.
... إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿١٤٨﴾
For Allah hath power over all things.
لَّيْسَ
الْبِرَّ
أَن تُوَلُّواْ
وُجُوهَكُمْ
قِبَلَ الْمَشْرِقِ
وَالْمَغْرِبِ
...
2:177. It is not righteousness that ye turn your faces toward East or West;
... وَلَـكِنَّ الْبِرَّ ...
but it is righteousness
C177. As if to emphasize again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of Allah and the love of his fellow-men.
We are given four heads:
1. our faith should be true and sincere;
2. we must be prepared to show it in deeds of charity to our fellowmen;
3. we must be good citizens, supporting social organisation; and
4. our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately.
... مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ...
to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers;
C178. Faith is not merely a matter of words. We must realise the presence and goodness of Allah. When we do so, the scales fall form our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today.
We also see Allah's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience. (R).
... وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى ...
to spend of your substance, out of love for Him, for your kin,
C179. Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation:
- our kith and kin;
- orphans (including any persons who are without support or help);
- people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask);
- the stranger, who is entitled to laws of hospitality;
- the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them);
- and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included.
... وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ...
for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves;
... وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ...
to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made;
C180. Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organized efforts: where there is a Muslim State, these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters.
... وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ...
and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic.
C181. Then come the Muslim virtues of firmness and patience. They are to "preserve the dignity of man, with soul erect" (Burns).
Three sets of circumstances are specially mentioned for the exercise of this virtue:
1. bodily pain or suffering,
2. adversities or injuries of all kinds, deserved and underserved and
3. periods of public panic, such as war, violence, pestilence, etc.
... أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ ﴿١٧٧﴾
Such are the people of truth, the Allah-fearing.
Asad’s Version:
2: 62
Asad Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians (note 49) – all who believe in God and the Last Day and do righteous deeds – shall have their reward with their Sustainer; and no few need they have, and neither shall they grieve.
[ Ruby’s note: I concentrate on the word “any who” or “all who” to mean the entire humankind. This condition is not only for the religious groups mentioned by name here, but it is actually addressed to the entire humanity at all times. These verses are part of the Universal concepts of Islam. [ Asad’s note 49: The Sabians seem to have been a monotheistic religious group intermediate between Judaism and Christianity. ……..]
Assad’s note 50: The above passage – which recurs in the Quran several times – lays down a fundamental doctrine of Islam. With a breadth of vision unparalleled in any other religious faith, the idea of “salvation” is here make conditional upon three elements only: belief in God, belief in the Day of Judgment, and righteous action in life. ……..]
Ali’s the same phrase occurs. And it recurs again and again afterwards. The point of the verse is that Islam does not teach an exclusive doctrine, and is not meant exclusively for one people…………… Islam existed before the preaching of Muhammad on this earth: the Qur-an expressly calls Abraham a Muslim (iii. 67
2: 148
Yusuf Ali To each is a goal to which God turns him; then strive together (as in a race) toward all that is good. Where so ever ye are God will bring you together. For God hath power over all things.
[Asad’s note 123 …. God implies, firstly, that at various times and in various circumstances man’s desire to approach God in prayer has taken different forms………………….does not represent the essence of faith as such: for, as the Quran says, “true piety does not consist in turning your faces towards the east or the west” (2:177), and, “God’s is the east and the west” (2:115 and 142). Consequently, the revelation which established the Kabah as the qiblah of the Muslims should not be a matter of contention for people of other faiths, ….]
2: 177 [al-Baqarah, Medina 87 Righteous Defined]
True piety does not consist of turning your faces towards the east or the west – but truly pious is he who believes in God, and the Last Day, and the angels, and revelation, and the prophets; and spends his substance – however much he himself may cherish it – upon his near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.
.
2: 256 [Madina chron# 87]
Asad 2: 256 There shall be no coercion in matters of faith. Distinct has now become the right way from (the way of) error, he who rejects the power of evil and believe in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing.
3: 95 Say: “God has spoken the truth: follow, then, the creed of Abraham, who turned away from all that is false, …………
30: 30 [ar-Rum, Mecca 84 ]
lid dini hanifa fitratal
30: 30 And so, set your face steadfastly towards the [one ever-true] faith, turning away from all that is false, in accordance with the natural disposition which God has instilled into human: not to allow any change to corrupt what God has thus created – this is the [purpose of the one] ever true faith; but most people know it not. Asad
31:Ayah 22 [ Luqman, Mecca # 57 ]
Whoever submits his whole self to Allah and is a doer of good has grasped indeed the most trustworthy hand-hold: and with Allah rests the End and Decision of (all) affairs.