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ROSA
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THEOLOGY 3: ISLAMIC RELIGION

Uy, Jasha Asshi E.

STEM 12

Mengote, Jarissa
Nate, John Adrian
HUMSS 12

Mr. Pedrito A. Atole

 I. DOCTRINES
A. Belief in the Oneness of God
Muslims believe that God is the creator of all things, and that God is all-powerful and all-knowing. God has no
offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
Muslims believe that Allah is One, the only true God. To associate a partner with God (as they perceive the
Christian doctrine of the Trinity as doing) is to commit the unpardonable sin of shirk. He is absolute in his
omnipotence and so wholly other that it is impossible to have a personal relationship with him.
B. Belief in the Angels of God
Muslims believe in angels, unseen beings who worship God and carry out God’s orders throughout the
universe. The angel Gabriel brought the divine revelation to the prophets.
These are created spirit beings often called Allah’s messengers in the Qur’an. Every human is assigned two
angels to record his good and bad deeds. At the lower end of angelic hierarchy are jinn, most of whom are
evil and can possess humans.
C. Belief in the Books of God:
Muslims believe that God revealed holy books or scriptures to a number of God’s messengers. These
include the Quran (given to Muhammad), the Torah (given to Moses), the Gospel (given to Jesus), the
Psalms (given to David), and the Scrolls (given to Abraham). Muslims believe that these earlier scriptures in
their original form were divinely revealed, but that only the Quran remains as it was first revealed to the
prophet Muhammad.
D. Belief in the Prophets or Messengers of God
Muslims believe that Allah has sent 124,000 prophets to preach aspects of his message to all people in all
periods of time. Muslims believe that Allah has sent 124,000 Prophets to preach aspects of his message to all
people in all periods of time. Muslims believe that God’s guidance has been revealed to humankind through
specially appointed messengers, or prophets, throughout history, beginning with the first man, Adam, who is
considered the first prophet. Twenty-five of these prophets are mentioned by name in the Quran, including
Noah, Abraham, Moses, and Jesus. Muslims believe that Muhammad is the last in this line of prophets, sent
for all humankind with the message of Islam. Prophets are considered the model of good behavior and
perfect character. Even though the Qur’an notes sins or mistakes of earlier prophets, many contemporary
Muslims believe prophets were protected from sin. Folk Islam has elevated Muhammad to an almost divine
status.
E. Belief in the Day of Judgment
Muslims believe that on the Day of Judgment, humans will be judged for their actions in this life; those who
followed God’s guidance will be rewarded with paradise; those who rejected God’s guidance will be
punished with hell.
F. Belief in the Divine Decree
This article of faith addresses the question of God’s will. It can be expressed as the belief that everything is
governed by divine decree, namely that whatever happens in one’s life is preordained, and that believers
should respond to the good or bad that befalls them with thankfulness or patience. This concept does not
negate the concept of “free will;” since humans do not have prior knowledge of God’s decree, they do have
freedom of choice.
G. Belief in Salvation
In Islam, salvation is a complex issue and there are varying perspectives. In general, salvation involves
overcoming the effect of one’s personal mistakes (weakness and forgetfulness), with a view of attaining
paradise by obedience and conformity to the straight path of Islam. Islam rejects original sin and the
substitutionary atonement of Christ. Balancing the scales is prominent in Islam, salvation requiring that
one’s good deeds outweigh one’s bad deeds. Paradise in Islam means enjoying sensual pleasures including
being served by numerous virgins. Paradise is promised for those who die (martyrdom) serving the cause of
Allah.

II. FOUNDER
Muhammad, in full Abū al-Qāsim Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Muṭṭalib ibn Hāshim,
(born c. 570, Mecca, Arabia [now in Saudi Arabia]—died June 8, 632, Medina), the prophet and founder of
Islam. Born in Mecca in 570, most of his early life was spent as a merchant. At age 40, he began to have
revelations from Allah that became the basis for the Koran and the foundation of Islam. By 630 he had
unified most of Arabia under a single religion. As of 2015, there are over 1.8 billion Muslims in the world
who profess, “There is no God but Allah, and Muhammad is his prophet.”
The Life of Muhammad
Muhammad was born around 570, AD in Mecca (now in Saudi Arabia). His father died before he was born
and he was raised first by his grandfather and then his uncle. He belonged to a poor but respectable family of
the Quraysh tribe. The family was active in Meccan politics and trade.
Many of the tribes living in the Arabian Peninsula at the time were nomadic, trading goods as they
crisscrossed the desert. Most tribes were polytheistic, worshipping their own set of gods. The town of Mecca
was an important trading and religious center, home to many temples and worship sites where the devoted
prayed to the idols of these gods. The most famous site was the Kaaba (meaning cube in Arabic). It is
believed to have been built by Abraham (Ibrahim to Muslims) and his son Ismail. Gradually the people of
Mecca turned to polytheism and idolatry. Of all the gods worshipped, it is believed that Allah was
considered the greatest and the only one without an idol.
In his early teens, Muhammad worked in a camel caravan, following in the footsteps of many people his age,
born of meager wealth. Working for his uncle, he gained experience in commercial trade traveling to Syria
and eventually from the Mediterranean Sea to the Indian Ocean. In time, Muhammad earned a reputation as
honest and sincere, acquiring the nickname “al-Amin” meaning faithful or trustworthy.
In his early 20s, Muhammad began working for a wealthy merchant woman named Khadihah, 15 years his
senior. She soon became attracted to this young, accomplished man and proposed marriage. He accepted and
over the years the happy union brought several children. Not all lived to adulthood, but one, Fatima, would
marry Muhammad’s cousin, Ali ibn Abi Talib, whom Shi’ite Muslims regard as Muhammed’s successor.
The Prophet Muhammad
Muhammad was also very religious, occasionally taking journeys of devotion to sacred sites near Mecca. On
one of his pilgrimages in 610, he was meditating in a cave on Mount Jabal aI-Nour. The Angel Gabriel
appeared and relayed the word of God: “Recite in the name of your Lord who creates, creates man from a
clot! Recite for your lord is most generous….” These words became the opening verses of sūrah (chapter) 96
of the Qur'an. Most Islamic historians believe Muhammad was initially disturbed by the revelations and that
he didn’t reveal them publicly for several years. However, Shi’a tradition states he welcomed the message
from the Angel Gabriel and was deeply inspired to share his experience with other potential believers.
Islamic tradition holds that the first persons to believe were his wife, Khadija and his close friend Abu Bakr
(regarded as the successor to Muhammad by Sunni Muslims). Soon, Muhammad began to gather a small
following, initially encountering no opposition. Most people in Mecca either ignored him or mocked him as
just another prophet. However, when his message condemned idol worship and polytheism, many of
Mecca’s tribal leaders began to see Muhammad and his message as a threat. Besides going against long
standing beliefs, the condemnation of idol worship had economic consequences for merchants who catered
to the thousands of pilgrims who came to Mecca every year. This was especially true for members of
Muhammad’s own tribe, the Quraysh, who were the guardians of the Kaaba. Sensing a threat, Mecca’s
merchants and leaders offered Muhammad incentives to abandon his preaching, but he refused.
Increasingly, the resistance to Muhammed and his followers grew and they were eventually forced to
emigrate from Mecca to Medina, a city 260 miles to the north in 622. This event marks the beginning of the
Muslim calendar. There Muhammad was instrumental in bringing an end to a civil war raging amongst
several of the city’s tribes. Muhammad settled in Medina, building his Muslim community and gradually
gathering acceptance and more followers.
Between 624 and 628, the Muslims were involved in a series of battles for their survival. In the final major
confrontation, The Battle of the Trench and Siege of Medina, Muhammad and his followers prevailed and a
treaty was signed. The treaty was broken by the Meccan allies a year later. By now, Muhammad had plenty
of forces and the balance of power had shifted away from the Meccan leaders to him. In 630, the Muslim
army marched into Mecca, taking the city with minimum casualties. Muhammad gave amnesty to many of
the Meccan leaders who had opposed him and pardoned many others. Most of the Meccan population
converted to Islam. Muhammad and his followers then proceeded to destroy all of the statues of pagan gods
in and around the Kaaba.
The Death of Muhammad
After the conflict with Mecca was finally settled, Muhammad took his first true Islamic pilgrimage to that
city and in March, 632, he delivered his last sermon at Mount Arafat. Upon his return to Medina to his
wife’s home, he fell ill for several days. He died on June 8, 632, at the age of 62, and was buried at
al-Masjid an-Nabawi (the Mosque of the Prophet) one of the first mosques built by Muhammad in Medina.

III. TEACHINGS
What Does ‘Islam’ Mean?
“Islam” is an Arabic term which means to submit one’s will to the will of God. Islam is a monotheistic
religion that teaches that there is only one divine being, one supreme Creator of the universe. Muslims
believe that Islam is the true religion of God revealed to humanity. It is a universal religion that can be
practiced by anyone at any time and in every place. The central concept of this way of life is total
submission to God.
What is a Muslim?
A Muslim is anyone who submits their will to the one and only true God who is worthy of worship, “Allah”
(God). A Muslim also believes in the Prophet Muhammad (peace be upon him) as the last and final prophet
of God. By submitting oneself and worshiping Allah (God), a Muslim attains peace through obedience to his
commandments. Peace is a natural result of submitting to the will of Allah.
Who is Allah?
Allah is the name God Almighty has given Himself as is mentioned many times in the Holy Quran.
Say: He is Allah, (the) One; Allah, the Eternal; He did not beget (give birth) and He was not begotten (given
birth to); And there has never been anyone equal to Him.
Qu'ran, Chapter 112, Verses 1 – 4
Muslims believe He has no partners in divinity, which includes having no son, and nothing in the universe is
similar to Him. Muslims believe that Allah is the Originator and Sustainer of the universe and that he
created human beings for only one purpose: to worship Him alone.
To worship anything besides Allah is considered a grave sin. The reward for worshiping Him alone and
following his path is goodness in this world and Paradise in the next.
“Truly, Allah will admit those who believe and do righteous good deeds to Gardens underneath which rivers
flow (in Paradise), wherein they will be adorned with bracelets of gold and pearls and their garments therein
will be of silk.”
Qur'an, Chapter 22, Verse 23
The Holy Quran
A core belief taught in Islam is that human beings are unique from among God’s creation. We have the
ability to think freely and choose to behave in any way we wish. In order to communicate and guide
mankind, Allah sends Prophets and Messengers with scriptures to teach mankind about the true message.
Muslims believe that many scriptures have been revealed to mankind in the past. They include the Torah
sent to Moses, the Psalms sent to David, and the Gospel sent to Jesus Christ (peace be upon them all).
The Holy Qur’an is the last revelation from Allah sent to all of mankind and it was revealed to his final
messenger, Prophet Muhammad (peace be upon him).
Muslims believe that Islam is not a new religion, but rather a continuation and completion of the message
revealed to the Prophets of the past. Allah teaches in the Quran:
Say (O Muhammad): “We believe in Allah and in what has been sent down to us, and what was sent down
to Ibrahim (Abraham), Ismail, Ishaq (Isaac), Ya’qub (Jacob) and Al-Asbat [the twelve sons of Ya’qub
(Jacob)] and what was given to Musa (Moses), ‘Isa (Jesus) and the Prophets from their Lord. We make no
distinction between one another among them and to Him (Allah) we have submitted (in Islam).
Quran, Chapter 3, Verse 84
And in another verse Allah tells us that Islam is the final message for mankind:
“This day have I (Allah) perfected your religion for you, completed My favour upon you, and have chosen
for you Islam as your religion”.
Quran, Chapter 5, Verse 3
The Holy Qur’an contains 114 chapters and it was revealed over 1,400 years ago to Prophet Muhammad
(peace be upon him).
Muslims believe that it is the verbatim word of Allah; it has not been tampered, edited, or changed in any
way throughout those years. The Qur’an we have today is the same Qur’an that was originally revealed to
Muhammad (peace be upon him). This scripture covers the major themes of life such as piety, worship,
belief, morals, good deeds, sins, death, the afterlife, and much more.

What are the 5 Pillars?

The religion of Islam stands on five pillars. It is recorded that the Prophet Muhammad (peace be upon) said:
“Islam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allah and
that Muhammad is the Messenger of Allah, establishing the salah (prayer), paying the zakat (obligatory
charity), making the hajj (pilgrimage) to the House, and fasting in Ramadan.”Prophet Muhammad (peace be
upon him)
1. Belief in One God and the Testimony of Faith (Tawheed)
Tawheed (pronounced tow-heed) is an Arabic term which refers to the unique belief in the oneness of God.
It is Islam’s concept of monotheism in which the religion’s core tenets are built upon.
It refers to the belief that there is only one divine being that is worthy of worship – Allah. When Muslims
mention the name of Allah, they are calling out to the one true God of the universe.
Tawheed is the first and the most important pillar of the five pillars of Islam. Believing and acting on this
pillar is the key to entering Islam. In order to become a Muslim and enter into the fold of Islam a person
must pronounce the testimony of faith, or shahada in Arabic. The testimony of faith is a single statement:
‫للاه ا ِّل اِلَهَ آل‬
ّ ‫س هول هم َح َّمد‬
‫للاِ َر ه‬
ّ
“Laa ilaha illa Allah Muhammad Rasoolullah”
This sentence means “There is no God but Allah and Muhammad is His Messenger.”
It means to admit and to believe that none deserves to be worshipped except Allah, and Muhammad is
Allah’s Messenger. The entirety of the religion and all of its teachings is built upon the foundation of this
belief in God.
The testimony of faith (shahada) is the most important thing in the life of a Muslim. The words “La ilaha
illAllah” are announced during the call to prayer and in sermons. It is the phrase by which the earth and
heavens were raised. Every single creation was created for this phrase. This is the phrase which
distinguishes between a Muslim and a person of another faith.
There are two parts of the first half of the testimony of faith. Let’s break it down:
Part 1:
‫للاه ا ِّل اِلَهَ آل‬
ّ
“Laa ilaha illa Allah”
“Laa ilaha illa Allah” which means “there is no god but Allah” or “none has the right to be worshipped
except Allah.” This part of the testimony nullifies all forms of worshipping anyone or anything other than
Allah. Worshipping other divine beings is considered to be a grave sin in Islam.
With this phrase, you are affirming that Allah alone is the Creator, Ruler, and Sustainer of all things, and He
alone is deserving of our worship.
Part 2:
‫س هول هم َح َّمد‬
‫للا َر ه‬
ِّ
“Muhammad Rasoolullah”
The second half of the testimony of faith means “Muhammad is the Messenger of Allah.” To believe in this
statement is to bear witness that Muhammad is the Messenger of Allah. It also means to follow what he says,
obey him in what he orders us to do, to stay away from what he forbids, and to worship Allah only in ways
that were legislated.
You also believe that Allah sent his Messenger (peace be upon him), revealed the Qur’an to him, and
commanded him to call the people to Tawheed (belief in the oneness of God).
2. Prayer (Salah)
The prayer is the second most important pillar in Islam, and it is the first thing that a person will be held
accountable for on the Day of Judgment.
If the person’s prayer is good, then that person will be successful. But if the person’s prayer is incorrect in
some way, then that person will have achieved failure. There are five obligatory prayers that every sane
adult Muslim has to observe every day. Allah tells us about these prayers in the Qur’an:
Guard strictly (five obligatory) the prayers especially the middle prayer (i.e. Asr). And stand before Allah
with obedience.
Qur'an - Chapter 2, Verse 238
The five daily prayers are:
Fajr (early morning, before dawn)
Duhr (mid-day, just after noon)
‘Asr (mid afternoon)
Maghrib (just after sunset)
Isha (at night, after dark has fallen)
One of the many things that Islam is known for is the brotherhood and sisterhood between Muslims. One of
ways this feeling of belonging is achieved is through the prayer in congregation.
3. Giving Wealth to Zakat
Zakat is the third pillar of Islam. It is a specified portion of a Muslim’s wealth that is given to those in need.
It is the amount given once a year to support specific categories of people. The amount is about 2.5% of total
wealth which includes the following asset classes:
Gold and silver, Precious metals, Stocks and shares, Real estate, Cash, Agricultural livestock
These are the most common asset classes for which Zakat is paid from.
The linguistic meaning of zakat is “that which purifies.” It is considered to be a way for Muslims to purify
their wealth and income. Similar to how the prayer (salah) purifies a person’s soul, zakat purifies your assets
and earns you the pleasure of Allah because your wealth is distributed to those in need.
Allah has enjoined upon the Muslims zakat which is taken from those who have wealth and given to those in
need.
4. Fasting in the month of Ramadan
Fasting in the month of Ramadan is the fourth pillar of Islam. It refers to the practice of abstaining from
eating food, drinking liquids, and having intercourse from the break of dawn until sunset.
Similar to the pillars that have been mentioned already, fasting is obligatory upon every sane, adult Muslim,
male and female alike.
Allah has enjoined upon the Muslims to fast for one month of the year in order to strengthen our faith, piety
and God consciousness.
This involves avoiding that which Allah has forbidden, practicing patience throughout the day, bringing our
desires under control, competing in generosity through charity, and demonstrating co-operation and mutual
compassion. Allah says in the Qur’an:
O you who believe! Observing the fast is prescribed for you as it was prescribed for those before you, that
you may become pious
Qur'an - Chapter 2, Verse 183
The month of Ramadan is a great month as it was the period in which Allah revealed the Qur’an to Prophet
Muhammad (peace be upon him). The reward for good deeds, acts of charity and acts of worship are
multiplied in this month.
5. Hajj – The Pilgrimage to Makkah
The fifth and final pillar of Islam is to perform the hajj, the pilgrimage to Makkah. Every year millions of
Muslims make their way to the Kaba, the Sacred House of Allah in Makkah to perform the pilgrimage.
It is one of the most significant forms of worship in Islam and it demonstrates unity among the Muslims.
This action is required from every Muslim to perform at least once in their lifetime if they are physically and
financially capable. It is a deed that requires much time and energy from a person which is why it is required
to be done only once in a lifetime.
The reward for performing hajj is great. The Prophet Muhammad (peace be upon him) said concerning the
reward of hajj:
“He who performs Hajj seeking Allah’s pleasure and avoids all lewdness and sins (therein) will return after
Hajj free from all sins, just as he was on the day his mother gave birth to him.”
Prophet Muhammad (peace be upon him)
This action is required from every Muslim to perform at least once in their lifetime if they are physically and
financially capable. It is a deed that requires much time and energy from a person which is why it is required
to be done only once in a lifetime.
The reward for performing hajj is great. The Prophet Muhammad (peace be upon him) said concerning the
reward of hajj:
“He who performs Hajj seeking Allah’s pleasure and avoids all lewdness and sins (therein) will return after
Hajj free from all sins, just as he was on the day his mother gave birth to him.”
Prophet Muhammad (peace be upon him)
The Afterlife
The major religions generally have striking similarities of the journey to the afterlife.
The journey of a soul to its Creator is believed from an Islamic perspective to be broken down into four
stages; the moment of death, the life in the grave, the day of Judgment, and the Eternal life.
1. Death
The inevitability of death is seldom thought about by the average person, whereas our Prophet Muhammad
(peace be upon him) informed us to remember and ponder about death often:
“O you who believe! Do not let your wealth or children divert you from the remembrance of Allah.
Whoever does that is lost. Give from what We have provided for you before death comes to one of you and
he says, ‘O Lord, if only you would give me a little more time so that I can give charity and be one of the
righteous.’ Allah will not give anyone more time, once their time has come. Allah is aware of everything
you do.” (Qur’an 63:9-11)
And in another verse the Quran reminds us that death will surely come and to prepare for it:
Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And
whoever is removed away from the fire and admitted to Paradise, he indeed is successful. The life of this
world is only the enjoyment of deception (a deceiving thing).
Qur'an Chapter 3, Verse 185
2. The Life of the Grave
To get an understanding of what this period of the journey to the Afterlife is like, we will share a story from
one of the Companions of Prophet Muhammad (peace be upon him), his friend Uthman.
One day a story was narrated by Uthman’s freed slave Hani.
Hani narrates that when Uthman would stand in front of a grave he would cry until his beard would become
moist.
It was once said to Uthman; “You mention Heaven and Hell and you don’t cry yet you cry from this (i.e. the
grave)?”
Uthman replied; “Allah’s Messenger said: ‘Verily the grave is the first hurdle from the hurdles of the
Hereafter (the next life). If one succeeds in it, then what is to come after it will be easier for him. However,
if does not succeed in it, then what is to come after it will be harder for him.’”
Muslims believe that when a person is buried in their grave, two angels will pay them a visit and ask 3
important questions:
“Who is your Lord?
What is your religion?
Who is this man who was sent among you? “
The good soul will able to answer each question respectively; “Allah, Islam, and Muhammad.” Whereas the
evil soul, although they may have known these answers in this life, will not be able to respond to these
questions and will instead say: “Oh, oh, I do not know”.
It is after the questioning of the angels that a life of either blessings or torment will begin for the soul. The
good soul will have a life of goodness for eternity in Heaven. As for the evil soul, it will have an eternal life
in Hell. What determines whether a person will end up in Hell or Heaven is based on two things: their
beliefs and their deeds. Muslims believe that if a person believes in Islam and performs more good deeds
than sins, then they will have a good ending in the afterlife.
3. Day of Judgment
The Day of Judgement is called by many names in Islam such as the Day of Recompense, the Day of Rising,
and the Hour.
The Hour is one of the many pieces of knowledge which no one besides Allah possesses. Only Allah
(Exalted and High) knows when it will arise.
People ask you (O Muhammad) concerning the Hour. Say, ‘Knowledge of it is only with Allah. What do
you know? Perhaps the Hour is near.’
Qur'an - Chapter 33, Verse 63
Allah will order one of His Angels, Israfeel, to blow a special horn and at that moment everything in
existence will come to an end. Allah painted vivid pictures in the Noble Quran of this day in a number of
verses.
And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except
whom Allah wills. Then it will blown a second time and behold, they will be standing, looking on (waiting).
Qur'an Chapter 39, Verse 68
When the Hour comes every human being will only think about themselves. For example, mothers will
forget about their children, brothers and sisters will forget about their siblings, and friends will forget about
their closest companions. Every human will only worry about their own salvation because of the terrors of
the Day of Judgement.
All of mankind from the first generation to the last generation will all be gathered on a great plain. The sun
will be brought much closer and everyone will be sweating except those whom Allah grants His Shade. This
great day will feel like fifty thousand years according to the words of Prophet Muhammad (peace be upon
him). The hearts of man will be in terror, not knowing what the outcome will be. And soon thereafter the
judgement will begin. Everyone’s deeds will be accounted for and judged by Allah.
On the Day when every person will be confronted with all the good he has done, and all the evil he has done,
he will wish that there were a great distance between him and his evil. And Allah warns you against Himself
(His Punishment) and Allah is Kind to (His) servants.
Qur'an - Chapter 3, Verse 30
After the judgment is complete there will be a party of people admitted into Paradise and a party of people
admitted into Hell. And then the eternal life begins.
4. The Eternal Life
After being judged by the Most Just, Allah (Exalted and High), everyone will be admitted into their eternal
home. Allah will admit the dwellers of the Hell into the Hell (May Allah protect us from that) and admits the
dwellers of Paradise into Paradise (May Allah make us among them).
The dwellers of Hell will have the worst imaginable punishment. Allah says:
So taste (of that which you have earned), and never will We increase you except in torment.
Qur'an - Chapter 78, Verse 30
The dwellers of Paradise will be given every type of pleasure. Rivers of water, milk, wine and honey will
flow under perfect gardens and golden mansions. The Prophet (peace be upon him) said:
Imagine having beaches in palaces made of gold and silver.
Imagine having palm trees coming out in the middle of golden tables which every type of fruit comes from.
Imagine beautiful mountains surrounding your palace and having conversations with believers from all
generations of mankind. Imagine being with your loved ones, sharing stories with one another and tasting
the best wine with no intoxication.
What the Prophet (peace be upon him) by the statement above is that Paradise will be full of things we can
imagine. He also goes on to say that whatever we could possibly imagine, the reward that Allah has prepared
is even greater than that.
We can imagine all we want and yet what lies in Paradise has never been thought of by any human heart or
mind.

IV. POLITY OR GOVERNMENT

Political aspects of Islam are derived from the Qur'an, the Sunnah (the sayings and living habits
of Muhammad), Muslim history, and elements of political movements outside Islam.
Traditional political concepts in Islam include leadership by elected or selected successors to the Prophet
known as Caliphs, (Imamate for Shia); the importance of following Islamic law or Sharia; the duty of rulers
to seek Shura or consultation from their subjects; and the importance of rebuking unjust rulers.
A significant change in the Islamic world was the abolition of the Ottoman caliphate in 1924. In the 19th
and 20th century, common Islamic political theme has been resistance to Western imperialism and
enforcement of Sharia through democratic or militant struggle. The defeat of Arab armies in the Six-Day
War, the end of Cold War and collapse of the Soviet Union with the end of communism as a viable
alternative has increased the appeal of Islamic movements such as Islamism, Islamic
fundamentalism and Islamic democracy, especially in the context of popular dissatisfaction
with secularist ruling regimes in the Muslim world.
Islamism is a concept whose meaning has been debated in both public and academic contexts. The term can
refer to diverse forms of social and political activism advocating that public and political life should be
guided by Islamic principles or more specifically to movements which call for full implementation of sharia.
It is commonly used interchangeably with the terms political Islam or Islamic fundamentalism.
Islamic fundamentalism has been defined as a movement of Muslims who regard earlier times favorably and
seek to return to the fundamentals of the Islamic religion and live similarly to how the Islamic
prophet Muhammad and his companions lived. Islamic fundamentalists favor "a literal and originalist
interpretation" of the primary sources of Islam (the Quran and Sunnah), seek to eliminate (what they
perceive to be) "corrupting" non-Islamic influences from every part of their lives and see "Islamic
fundamentalism" as a pejorative term used by outsiders for Islamic revivalism and Islamic activism.
Islam and democracy
A number of different attitudes regarding democracy are also represented among the general Muslim public,
with polls indicating that majorities in the Muslim world desire a political model where democratic
institutions and values can coexist with the values and principles of Islam, seeing no contradiction between
the two.
Setting the boundaries of interaction between Islam and democracy, Muslims today are debating the
relationship of Islam to democratic institutions in their societies. While most Muslims wish for greater
political participation, the rule of law, government accountability, freedoms, and human rights, there are
many different ways to achieve these goals. To some, Islam has its own mechanisms which preclude
democratic institutions. Still others contend that Islam is fully capable of accommodating and supporting
democratic institutions. Engaging in a process of reform, they argue the compatibility between Islam and
certain types of ‘democracy’ by using traditional Islamic concepts like consultation (shura) between the ruler
and the ruled, community consensus (ijma), public interest (maslaha), and scriptural based opinion (ijtihad).
These mechanisms can be used to support forms of government with systems of checks and balances among
the executive, legislative, and judiciary branches. However, rulers of authoritarian states tend to ignore,
discourage, or suppress democratic institutions.

V. SACRAMENTS
From an Islamic point of view, the sacraments function primarily to establish the authority of the Church
and its power over the fate of the people. Sacraments are essentially non-Islamic in form, function, meaning,
and antecedents. The only point of contact is the tenuous Jewish root for baptism.
PRAYER
As in Islam, in traditional Christianity prayer appears both at set times and in voluntary individual events.
The canonical hours, like the times of prayer in Islam, have their roots in Biblical and Near Eastern tradition.
For Muslims, the five daily prayer times (called salat) are among the most important obligations of
the Islamic faith. Prayers remind the faithful of God and the many opportunities to seek His guidance and
forgiveness. They also serve as a reminder of the connection that Muslims the world over share through their
faith and shared rituals.
HOW DO MUSLIMS PRAY?
As with other faiths, Muslims must observe specific rituals as part of their daily prayers. Before praying,
Muslims must be clear of mind and of body. Islamic teaching requires Muslims to engage in ritualistic
washing (wudu) of the hands, feet, arms, and legs, called Wudhu, before praying. Worshippers must also be
dressed modestly in clean clothing.
Once the Wudhu has been completed, it's time to find a place to pray. Many Muslims pray at mosques,
where they can share their faith with others. But any quiet place, even a corner of an office or home, can be
used for prayer. The only stipulation is that the prayers must be said while facing in the direction of Mecca,
the birthplace of the Prophet Muhammad.
THE PRAYER RITUAL
Traditionally, prayers are said while standing on a small prayer rug, though using one isn't required. The
prayers are always recited in Arabic while performing a series of ritualized gestures and movements
intended to glorify Allah and proclaim devotion called Rak'ha. The Rak'ha is repeated two to four times,
depending on the time of day.
Takbir: Worshippers stand and raise their open hands to shoulder level, proclaiming Allahu Akbar ("God is
great").
Qiyaam: Still standing, faithful cross their right arm over their left across their chest or navel. The first
chapter of the Quran is read, along with other supplications.
Ruku: Worshippers bow toward Mecca, place their hands on their knees, and repeat, "Glory be to God, the
greatest," three times.
Second Qiyaam: The faithful return to a standing position, arms at their sides. Allah's glory is proclaimed
again.
Sujud: Worshippers kneel with only palms, knees, toes, forehead, and nose touching the ground. "Glory be
to God, the highest" is repeated three times.
Tashahhud: Transition into a seated pose, feet beneath them and hands on laps. This is a moment to pause
and reflect on one's prayer.
Sujud is repeated.
Tashahhud is repeated. Prayers to Allah are said, and the faithful raise their right index fingers briefly to
proclaim their devotion. Worshippers also ask Allah for forgiveness and mercy.
If worshippers are praying communally, they will conclude prayers with a brief message of peace for one
another. Muslims turn first to their right, then to their left, and offer the greeting, "Peace be upon you, and
the mercy and blessings of Allah."
PRAYER TIMES
In Muslim communities, people are reminded of the salat by the daily calls to prayer, known as adhan. The
adhan are delivered from mosques by a muezzin, the mosque's designated caller of prayer. During the call to
prayer, the muezzin recites the Takbir and the Kalimah.
Traditionally, the calls were made from the mosque's minaret without amplification, though many modern
mosques use loudspeakers so that the faithful can hear the call more clearly. The prayer times themselves are
dictated by the position of the sun:
Fajr: This prayer starts off the day with the remembrance of God; it is performed before sunrise.
Dhuhr: After the day's work has begun, one breaks shortly after noon to again remember God and seek His
guidance.
'Asr: In the late afternoon, people take a few minutes to remember God and the greater meaning of their
lives.
Maghrib: Just after the sun goes down, Muslims remember God again as the day begins to come to a close.
'Isha: Before retiring for the night, Muslims again take the time to remember God's presence, guidance,
mercy, and forgiveness.
Missing prayers is considered a serious lapse of faith for devout Muslims. But circumstances do sometimes
arise where a prayer time may be missed. Tradition dictates that Muslims should make up their missed
prayer as soon as possible or at the very least recite the missed prayer as part of the next regular salat.
FUNERALS
Called ‫" جنازة‬Janazah" in Arabic) follow fairly specific rites, though they are subject to regional
interpretation and variation in custom. In all cases, however, sharia (Islamic religious law) calls for burial of
the body as soon as possible, preceded by a simple ritual involving bathing and shrouding the body followed
by salah (prayer).
Burial is usually within 24 hours of death to protect the living from any sanitary issues, except in the case of
a person killed in battle or when foul play is suspected; in those cases it is important to determine the cause
of death before burial. Cremation of the body is strictly forbidden in Islam.
Burial rituals should normally take place as soon as possible and include:
Collective bathing of the dead body, except in extraordinary circumstances as in battle of Uhud.
Enshrouding dead body in a white cotton or linen cloth.
Funeral prayer ( ‫) صالة الجنازة‬.
Burial of the dead body in a grave.
Positioning the deceased so that the head is faced towards Mecca (Makkah Al-Mukarramah).
FASTING
The Christian criticism of Islamic fasting is thus entirely irrational, and sometimes it is necessary to point
that out. The actual discomfort involved in fasting is probably generally greater in Islam than in Christianity,
since it pertains to drinking water as well as abstaining from food. If Islam contended for a total thirty-day
fast, the hue and cry of Christians would certainly be greater than it is, since it would cost the life of many
engaged in it. Does the Christian criticism imply that Muslims then should not fast at all? In that case
Christians would be denying Muslims a practice which is also a part of their own tradition. If the Christian
criticism implies that Muslims should fast in the way the Christians do, one may ask for the Scriptural
justification for the Lenten fast. The Bible recognizes only the total fast, the fast which Muslims perform.
ALMS AND PURITY
The Islamic concept of alms relates to the broader issue of purity on one hand, and to the desire to empathize
with the hungry on the other.
Among the Islamic purity practices are circumcision of male children, ablutions, alms in charity, and
avoidance of impure food.
The one most likely to come into contact with Muslims is the Seventh-day Adventist. These people eat
essentially the same meats as Ja’feri Muslims, but fail to take into account the Scriptural slaughter practices
by which the blood is drained from the animal. The reason for this is obviously the fact that the purity code
in general is misapprehended. Many Adventists consider their food laws to be a part of health practice rather
than purity.
Needless to say, the Torah or Tawrat supports Islamic food practices. Despite the fact that the New
Testament, in the only recorded verdict given by the early church in Acts 15, states that the laws of proper
slaughter apply to non-Jewish converts to Christ, Christianity has failed to follow its own Scriptures. The
reason for this is the fact that all peoples are most conservative in their food practices, and the non-Jewish
character of the Christian movement seemed to necessitate relinquishing food practices at the time.
HYMN-SINGING
Perhaps the favorite Christian spiritual practice is hymnsinging. This is completely unacceptable in Islam,
and even the tradition in some countries of using the ilaahi does not compare with it. The only point of
contact is to be found in some exaggerated forms of Sufism, where music is used as a vehicle for producing
ecstatic behaviour
The Islamic rejection of such dangerous types of music may be the most important distinction between
Christian and Islamic practice. Considering the proven harmful effects of rock and popular music, it may
well be that the benefits of prayer in prostration, fasting, pilgrimage, and alms are largely outweighed by the
deleterious effects of such music. Western music, with the exception of parts of the classical tradition, is
among the greatest threats to Islam. There can be no compromise nor any path of approach between the two
faiths on this matter.
MODESTY
Although following fashions in dress has an aspect which seems inimical to Islam, it is worth considering
that Islamic dress is the practice which is most visible to non-Muslims. Islam cannot make any concessions
to Western criticism or desires in the matter of bodily modesty. Muslims ought, however, to foster
concession in this matter in terms of style. It is perfectly appropriate for immigrant Muslims to continue to
use the dress styles of their home country. It is not appropriate to give the impression that Europeans
reverting to Islam ought to follow the same styles. They ought to follow the same standards of modesty, but
in styles appropriate to their own country and culture.
SOCIAL CONTRACTS
Islam and Christianity differ greatly in the matter of social contracts. In Islam, a free individual has the right
and indeed obligation to make certain contracts with others which are binding under religious law and
consequently even under secular law in such countries which recognize Islam. The right of individual
contract is greatly diminished under other religious and legal systems, such as those dominant in the West.
For Muslims, personal contracts are made within the Islamic experience, and imply binding responsibility
before God and consequently legal binding as well. Perhaps the best way to get this across to a Christian in
dialogue is to make a comparison to Christian sacraments. An Islamic contract has for the Muslim the same
sacredness as a Church sacrament for a Christian. Some Christians may be positively surprised that Islam
recognizes an individual freedom in such matters which is lacking in Christian society.
HOLY WAR
The practice of jihad or “holy War” as it is so often called in English is one of the areas in which Islam is
much criticized. Much of the problem arises from a misapprehension of Islam and a desire to find fault with
the religious tradition perceived to be behind “acts of terrorism.” Much of this can be dispelled immediately
with the realization that struggle in the way of God is primarily a struggle with oneself rather than with
others. Furthermore, the struggle of the pen is of much greater importance than the struggle of the sword.
BREAST BEATING, WEEPING & REVERENTIAL PROSTRATION
There are Islamic practices which seem exotic and foreign to Western Christians, but which when examined
carefully provide opportunity for dialogue. Among these are the practices of breast-beating and weeping to
express sorrow as a religious value, and reverential prostration as distinct from prostration in worship. These
practices in Islam are useful openers to dialogue for two reasons. First of all, their exotic foreignness can
awaken curiosity in some people. Such interest can be stimulated as well by inviting non-Muslim friends to
observe Ashura practices and events.
The second way such practices are an opportunity for opening dialogue is their Biblical antecedents.

VI. EVERYTHING YOU NEED TO KNOW.

What is the significance of 40 days after death in Islam?

 After the 40th Day the living can no longer grieve about the departed, they must move on with their
lives. All funeral wreaths are removed from the grave and burned. 40th Day tradition, with the
Ascension of Jesus occurring on the 40th Day after his resurrection when Jesus' humanity is taken into
Heaven.
Why pork is forbidden in Islam?
 The main reason pork is forbidden for Muslims is because it says in the Holy Quran that some food is
allowed, while others are explicitly declared haram, which means forbidden. And pork is one of those
forbidden foods. However, there is an exception that is written in the Holy Quran as well where it states
that you can eat it if you are starving and there is nothing else to eat but pork.
 Pork is not dirty but rather regarded as impure, unhealthy and harmful for humans due to the fats, toxins
and bacteria it contains and the way the pig spends its life rolling around in mud and its own excrement.
The specific aspect that pork is unhealthy has even been proven by scientists, such as Hans-Heinrich
Reckeweg, who argued that western populations who eat pork carry more diseases than other
populations who do not eat pork.
Why can’t muslims drink alcoholic beverages?
 Because the Qur’an forbids the practice. The Qur’an states that while alcohol has some benefits, its
harm outweighs its benefits. This prohibition is also based upon the religious imperative that one should
not introduce anything in one’s life that is harmful to one’s health or which can impair one’s judgement,
to prevent harm to oneself as well as to others. This prohibition is similar to Buddhist teachings which
discourage intoxicants.
How do Muslims view terrorism?
 The vast majority of Muslims unequivocally condemn terrorism. Terrorism, defined as the use of
violence and threats to intimidate, coerce, or exact retribution, especially for political purposes,
flagrantly violates at least three interrelated Islamic principles: respect for life, right to due process, and
individual responsibility. The principle of respect for life prohibits the targeting of innocent civilians
even during a state of war.
Is it true that Muslim men can marry more than woman?
 Monogamy is the ideal in marriage, as reflected in God’s creation of life in pairs of male and female,
according to the account given in various Qur’anic verses. The vast majority of Muslims today are
monogamous. While it is permitted for Muslim men to marry more than one wife, it is with the
condition that he treat his wives equally, a standard that even the Qur’an warns is difficult to achieve,
clearly implying a preference for monogamy.
Are men and women equal in Islam?
 Normative Islamic teachings view women and men as equal on the grounds that all human beings are
equal before God because they share the same God-given nature or fitra, dignity, and innate humanity.
Both are servants of God, worthy of respect, endowed with a soul and intellect. The Prophet
Muhammad taught his followers to treat their sons and daughters the same, and, if anything, to show
extra kindness and love to daughters. Qur’anic teachings emphasize that men and women share similar
 religious obligations such as prayer, fasting, and giving charity, and are equally accountable before and
deserving of recompense from God. They are both called upon to seek knowledge, develop their
potential, and work together to create a just and righteous society.
What do Muslims believe about Jesus?
 Muslims overwhelmingly revere Jesus and believe that he was born to the Virgin Mary through an act
of God, without a father, just as Adam is believed to have been created by God without a father or
mother. The Qur’an describes his conception and birth and his many miracles such as healings of the
sick. The Qur’an also emphasizes that Jesus was a great prophet of God and a messenger who received
revelation from God, but that he was, like all other prophets, only a human being. For Muslims, God, in
his divine transcendence, is incomparable to His creation in every aspect, and therefore He does not
procreate, even metaphorically. Muslims also believe that Jesus was not crucified but instead was taken
to heaven and will return to earth to live out the rest of his life, a belief commonly known as the second
coming of Jesus.
What does Islam say about Satan?
Satan (Shaytan in Arabic) is believed to be a third type of creation, in addition to humans and angels, known
as a “jinn.” Humans are said to have been made from clay, angels from light, and jinn from fire. While the
Qur’an teaches that some jinn are good and submit to God, it states that others, such as Iblis or Shaytan
(Satan), try to tempt people to do evil, similar to the belief about Satan in traditional Christian theology.