Q&A: understanding Islam

(Filed: 15/11/2001)

We asked Dr Tahir Abbas, director at the centre for the study of ethnicity and culture, at the University of Birmingham, to answer your questions about the Islamic faith and Muslim beliefs.

Q1. My Muslim friends continually stress that their religion is one of peace. This attitude is certainly reflected in the behaviour of my friends but is totally contrary to the actions of these terrorists who vehemently believe that their actions are justified by Islam. Is there anything within Islamic scripture that provides the catalyst for this extremist viewpoint? Mitul Patel, West London

A. The idea that one might take one's own life in the name of Islam, perhaps even as a legitimate or necessary course of action, continues to provoke debate. There are differences of opinion between the various Muslims groups, many of which are theologically or politically abstracted.

Nevertheless, in simple terms suicide is in Islam forbidden. The Koran says:

‘O ye who believe!... [do not] kill yourselves, for truly Allah has been to you most Merciful. If any do that in rancour and injustice, soon shall we cast him into the Fire...’ (4:29-30).

The taking of life is allowed only by way of justice, such as the death penalty for murder, but even then, forgiveness is better. The Koran says:

‘Nor take life - which Allah has made sacred - except for just cause...’ (17:33).

As such, no matter what the cause of the regional tensions no suicide bomber can be faithful to Islam. The root cause of the suicide bombings is not necessarily what is going in Iraq or Palestine as these are concerns that affect all Muslims as part of the Ummah (the global community), although it is clear that it is an important matter.

Rather, these concerns have been politically 'hijacked' by Islamic political radicals who would rather use them as a way in which to brainwash the vulnerable, disaffected, dislocated and disenfranchised.

Q2. Is it true that Islam wants to conquer the world by establishing a global caliphate and be governed according to Sharia? Richard Tinworth

A. No, it is not true. To believe this demonstrates a paucity of knowledge of Islam, and in particular, what is required of a Muslim who is a minority in a foreign land. However, it is true that many Muslims see this as the only way they can live their lives.

A narrower interpretation of Islam would see this as the way forward, and therefore would require Muslims to make efforts to bring it about.

The likes of Hizb ut-Tahrir, Al-Muhajiroun (before they disbanded at the end 2004), Al Ghuraba, and the Saviour Sect in Britain would subscribe these sentiments. Most Muslims would however hold a peaceful, tolerant and open view of their existence as minorities.

Q3. Because the basis of Western civilisation is Judaeo-Christian with emphasis on the individual and their responsibility to a secular state, how can the Islamic notion of accountability to the Ummah ever allow a full integration of Muslims in the West? How can we avoid Muslims not integrating and still allow Muslims and non-Muslims to feel a sense of common national interests and identity? Edward Verity Fulham, London

A. It is perfectly possible to be a good British Muslim and to be a good British citizen. The two are not mutually exclusive: far from it. The concept of Ummah (global community) is important for Muslims, as it is a form of global solidarity, but not necessarily a movement.

There are many shared bonds between Muslims and non-Muslims, for example, in terms of welfare, charity, neighbourliness, reciprocity, kindness to children and elders, voting, property rights, inheritance rights, and divorce rights

Muslims and non-Muslims are not always aware of these commonalities.

Q4. It is hundreds of years since Christians waged war in the name of Christianity whereas a small number of Islamists still use their religion as a basis for aggression. It may well be that a great preponderance of wars in the last couple of centuries have been instigated by people who profess to be Christians but none that I am aware of have done so under the banner of their religion alone. Why has Christianity moved away from religious justification for war whereas Islam is still being used by some in this way? Stephen Salmon, Telford, Shropshire

A. This is the big question right now. The concept of being a Muslim transcends nation and ethnicity. What differentiates Muslims is only culture, the nation state is a relatively recent development.

Christianity experienced a reformation around five hundred years ago with people either having to align to the king or the pope. There is no separation between church and state in Islam.

Muslims are fighting non-Muslims because they perceive Islam to be under siege, and historically that is justification to carry out Jihad - the reactive and proactive defence of Islam.

However, in the current period this action is political and not necessarily theological. The concerns emerge because of the experience of colonialism in the past and systematic economic, political and social oppression more recently.

Q5. Why is there no mention of Jerusalem in the Koran? While Mecca and Medina, are the holy sites of Muslims they have determined that Jerusalem is the third holiest site. On what do they base this rationale? Henry F LeMoine, Florida, USA

A. Jerusalem is known in Arabic as Al-Quds or Baitul-Maqdis - The Noble, Sacred Place. Jerusalem is known as the land of many prophets and Muslims revere all of the Biblical prophets, such as Abraham, Moses, David, Solomon, and Jesus.

Jerusalem was originally the first Qibla for Muslims - the place toward which they turned in prayer. It was many years into the inception of Islam that the Prophet was instructed to change the Qibla from Jerusalem to Mecca (2:142-144).

It is reported that the Prophet said:

"There are only three mosques to which you should embark on a journey: the sacred mosque (Mecca, Saudi Arabia), this mosque of mine (Madinah, Saudi Arabia), and the mosque of Al-Aqsa (Jerusalem)."

It is Jerusalem that the Prophet visited during his night journey and ascension, called Israa and Miraaj. In one evening, the angel Gabriel miraculously took the Prophet from the sacred mosque in Mecca to the furthest mosque, Al-Aqsa, in Jerusalem. He was taken up to the heavens to be shown the signs of God.

The Prophet met with previous prophets and led them in prayer. He was then taken back to Mecca. The whole experience, which Muslim commentators take literally and Muslims believe as a miracle, lasted a few hours of a night.

The event of Israa and Miraaj is mentioned in the Koran (17:1):

"Glory to Allah, Who did take His servant for a journey by night, from the Sacred Mosque to the Farthest Mosque, whose precincts We did bless - in order that We might show him some of Our signs. For He is the One who hears and knows all things."

This night journey further reinforced the link between Mecca and Jerusalem as holy cities, and serves as an example of every Muslim's deep devotion and spiritual connection with Jerusalem.

Q6. In most Muslim countries there is no separation of church and state, and very few Muslim countries are democracies. Why is this? Daniel Blackburn, London

A. Democracy, as we understand today, is not very old. However, it took a bloody struggle for humanity to reach this stage and it was still not perfect.

According to the Western concept, democratic governments enjoy absolute powers and infinite freedom whereas Islamic vicegerency is bound by Allah’s commandments.

Indeed, the concept of democracy is central to Islam. In the past, the Prophet signed pacts with the Christians, Jews and other minorities.

Even though there is no separation of church and state in Islam, today for example, Iran, Syria, Turkey, Kuwait, Lebanon, Egypt, and Tunisia are democracies. The misconception, that Islam cherishes dictatorships has its roots in the history of Muslim rulers.

The Indian Mughal rulers, the Abbasid rulers of Baghdad, the Turkish and the Spanish rulers were not the appropriate rulers as per the injunctions in the Koran. They were mere Dynastic rulers.

Q7. To what extent is this violent behaviour a manifestation of religious fervour, as opposed to a reaction by patricentric adherents to intrusion of Western values, including gender equality, into a culture that has been 'protected' against these influences? It seems to me that, apart from the Israeli - Palestinian running sore, the violence in other countries follows the global reach of satellite TV, the internet, CD's, and VCR/ DVD; vehicles that show an antithetical view of society. Paul M Sansoucy, New York, USA

A. The violence is entirely political but it is true that those committing the acts of terrorism are indeed men and not women. The violence is certainly gendered, but one can also quite conceivably draw conclusions that the actions of all angry young men in the West reflect a crisis of masculinity per se.

Furthermore, the role of the media is important. It is perfectly possible for an individual to grow up in an insulated environment, where television, internet, food, community and local enterprise are entirely Muslim.

A young man can be radicalised by images of victims in Palestine or Chechnya from the comfort of his own home, through conversations within a circle of friends with similar perspectives on life, or by reading the many pieces of imbalanced literature that are freely available.

This is one of the consequences of globalisation: we are connected to every aspect of this planet through various communication technologies but we have lost touch with our neighbours in the process.

We have a considerable role to be sure about whom and what we are as in Western European nation states. Let us not forget that charity begins in the home, and as migrant communities we are in very privileged positions to be in this country and receive the protection we do (although it is far from perfect).

What we do with that freedom is another matter. However, I want this society to work better for us and for us to work better with this community, and if we can do this we can all work together to solve international crises that affect us all.

We are, however, a very long way off! We Muslims need to spend time and talk about these issues in a big way – but if there are differences people would rather keep walls around themselves. The teachings of the Prophet in equality, morality, ethics, social justice, compassion, and humanity are there for us all to learn.

Q8. I think of Muslim Fundamentalism as being to Islam what the Ku Klux Klan are to Christianity. Is this fair? Mrs Yvonne Mukherjee

A. I am a 'Muslim fundamentalist'. That is, I believe in the principles of the religion. I am also an extremist in that I am a vehement, progressive liberal Muslim, who seeks to modernise the practice of Islam and improve inter-faith relations in a secular society that for the large part is open and tolerant.

The Klu Klux Klan are certainly 'Christian fundamentalists', but I am no advocate of lynching black people, fascistic in any way, or indeed a race supremacist. My aim in elaborating this point is that the term 'fundamentalist' is the problem here. Therefore, the simple answer to your question is no, it is not fair at all!

Source: The Telegraph (copy kept by the Internet Archive).