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WHAT EVERYONE NEEDS TO
KNOW ABOUT ISLAM
SECOND EDITION
This page intentionally left blank
WHAT EVERYONE
NEEDS TO KNOW
ABOUT ISLAM
SECOND EDITION

JOHN L. ESPOSITO

1
 1
Oxford University Press, Inc., publishes works that further
Oxford University’s objective of excellence
in research, scholarship, and education.

Oxford New York

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With offices in
Argentina Austria Brazil Chile Czech Republic France Greece
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Copyright © 2011 by Oxford University Press, Inc.

Published by Oxford University Press, Inc.

198 Madison Avenue, New York, NY 10016
www.oup.com
Oxford is a registered trademark of Oxford University Press
All rights reserved. No part of this publication may be reproduced,
stored in a retrieval system, or transmitted, in any form or by any means,
electronic, mechanical, photocopying, recording, or otherwise,
without the prior permission of Oxford University Press.

Library of Congress Cataloging-in-Publication Data

Esposito, John L.
What everyone needs to know about Islam / John L. Esposito. — 2nd ed.
p. cm.
Includes index.
ISBN 978-0-19-979413-3 (hardcover) — ISBN 978-0-19-979423-2 (ebook)
1. Islam--Essence, genius, nature. I. Title.
BP163.E85 2011
297—dc22 2010044252

1 3 5 7 9 8 6 4 2
Printed in the United States of America
on acid-free paper
 For Jean,
Who Makes All Things Possible
This page intentionally left blank
 CONTENTS

PR EFACE x iii
A C K NOWLEDGMENTS x vii

Gene r a l I n fo rm at i o n 3

Why do we need to know about Islam? 3

Are all Muslims the same? 3
How many Muslims are there, and where do they live? 4

Fai t h 5

What do Muslims believe? 5

Why do Muslims say they are descended from Abraham? 6
How did Islam originate? 7
What is the Muslim scripture? 9
Why is Arabic so important in Islam? 10
What role does Muhammad play in Muslim life? 11
Was Muhammad a prophet like the prophets in the Bible? 12
Why is so much known about Muhammad’s life? 12
Why do Muslims object to images of Muhammad? 14
Did Muhammad have multiple wives? 15
viii Contents

What do Muslims believe about a worldwide Muslim community

(ummah)? 16
What are the core beliefs and practices that unite all Muslims? 18
What do Muslims do on the pilgrimage to Mecca? 22
What is the Kaaba? 23
What is the significance of Mecca? 24
How do Muslims pray? 25
Do Muslims believe in angels? 27
How do Muslims view the Day of Judgment? 28
Do Muslims believe in heaven and hell? 29
What are Muslim women promised in the afterlife? 31
Do Muslims believe in saints? 31
Do Muslims believe in sin and repentance? 32
What do Muslims believe about Mary and Jesus? 33
Do Muslims have a Sabbath like Jews and Christians? 35
Do Muslims have a weekly worship service? 35
Do Muslims have religious holidays or holy days? 36
Does Islam have a clergy? 37
What is a mosque? 38
What is an Islamic center? 40
What is a madrasa? 40
Are there any divisions in Islam? 42
What is the difference between Sunni and Shii Muslims? 48
What are the divisions among Shii Muslims? 51
Who is the Aga Khan? 52
What is Wahhabi Islam? 53
What is Salafi Islam? 55
Is there a difference between Muslims and Black Muslims? 57
Who are the Sufis? 61
Who are these Islamic fundamentalists? 63
 Contents ix

Is Islam medieval and against change? 65

Is Islam compatible with modernization? 67
Are there any modern Muslim thinkers or reformers? 68

Is l am a n d O th e r R e l i g i o n s 72

Do Muslims believe Islam is the only true religion? 72

What about Muslim religious intolerance? 73
How is Islam similar to Christianity and Judaism? 76
How do Muslims view Judaism? Christianity? 77
Why do Muslims persecute Christians in Muslim countries? 78
Haven’t Jews and Christians always been enemies of Islam? 81
Who won the Crusades? 87
Are Muslims involved in interfaith dialogue? 90

Cust o m s a n d C u l t u r e 95

Why does Islam separate men and women? 95

Are women second-class citizens in Islam? 97
What do Muslims say about women’s rights? 101
What kinds of roles did women play in early Islam? 104
Why do Muslim women wear veils and long garments? 105
Why do Muslim men wear turbans or caps? 109
Why do Muslim men wear beards? 109
Does Islam require circumcision? 110
Is the practice of Muslim arranged marriages changing? 111
Can Muslim men have more than one wife? 112
Can Muslims marry non-Muslims? 113
What does Islam have to say about domestic violence? 114
How does Islam treat divorce? 116
Why are Muslims reluctant to shake hands? 118
x Contents

How do Muslims feel about pets, or petting animals? 118

What is Islam’s attitude toward alcohol and pork? 119
Why are Muslims against dancing? 121
Why are some Muslims opposed to music? 122
What is Muslim hip-hop? 123
How do Muslims greet each other, and why? 127
Why do Muslims say “Peace be upon him?” What does PBUH mean? 128
How does Islam handle burial and cremation? 128
What does Islam say about the environment? 129

Vi o l e n c e a n d Ter r o r i s m 133

What is jihad? 133

Is there a global jihad today? 134
Is Islam a primary cause and driver of terrorism? 137
How can Islam be used to justify terrorism, hijacking, and hostage taking? 140
Does Islam permit suicide bombers? 142
Why are Muslims so violent? 145
Who are the “moderate” Muslims? 147
Why haven’t Muslims denounced terrorism? 148
Do Muslims have a martyrdom complex? 151
Why do they hate us? 153
Why was Salman Rushdie condemned to death? 155

S o ci e ty, Po litic s , a n d E c o n o m y 158

What is Islamic law? 158

Do Muslims today want Shariah law? 160
Will Muslims impose Shariah in the West? 162
What is the role of a fatwa? 166
What does Islamic law say about marriage, divorce, and inheritance? 167
 Contents xi

What does Islam say about homosexuality? 173

What does Islam say about abortion? 173
What does Islam say about birth control? 174
How does Islam respond to stem cell research? 174
What does Islam say about slavery? 175
Is honor killing sanctioned by Islam? 176
How does Islam view female genital mutilation? 177
Why are Islamic punishments for crimes so harsh? 178
Why don’t Muslims practice a separation of church and state? 180
Why does religion play such a big role in Muslim politics? 182
What is Islamism? 185
Why do Muslims reject secularism? 187
Why is Jerusalem so important to Muslims? 188
Is Islam compatible with democracy? 190
Are Muslims in America more loyal to the Quran or the Constitution? 191
Why aren’t Muslim countries more democratic? 192
Does Islam reject Western capitalism? 193
What does Islam say about poverty and social justice? 194
Are Muslim Americans engaged in community service? 197
What is Islamic finance and banking? 199
Are there Muslim televangelists-preachers? 202
What role does the Internet play in Islam today? 207
What are the major obstacles to Islamic reform? 210
Is there a clash of civilizations? 212
What contributions have Muslims made to world civilizations? 214

M uslims in th e We st 221

Who are the Muslims of America? 221

What kinds of problems do Muslims face in America? 224
Who and where are the Muslims of Europe? 228
xii Contents

What kinds of problems do Muslims in Europe face? 231

What is Islamophobia? 234

G L O SSARY 241
SUG G ESTIONS FOR F URTH ER R EA DI N G 251
I NDE X 257
 PREFACE

What Everyone Needs to Know about Islam grew out of my expe-

riences after the tragedy of 9/11. Like many of my colleagues,
I was bombarded with questions about Islam and Muslims.
While some questions centered on the attacks against the
World Trade Center and the Pentagon, many were the same
queries that have arisen time and again over the years in
media interviews, government and corporate briefings, and
presentations at universities and civic organizations: Why is
Islam so violent? Does the Quran approve terrorism and
suicide bombing? Is Islam compatible with modernity? Why
do Muslims persecute Jews and Christians?
Reflecting on 9/11 and these persistent questions, I realized
how much has changed and how much remains the same.
Islam is the second-largest of the world’s religions globally as
well as in Europe, and it is the third-largest religion in America.
Yet many in the West continued and still today continue
to function within an enormous information vacuum, the
same one I myself suffered from over thirty years ago. When
I first encountered Islam in graduate school, I was astonished
to discover that there was another Abrahamic faith. We had
always talked about the Judeo-Christian connection, but
never the Judeo-Christian-Islamic tradition. Why? If
Muslims recognize and revere many of the major patriarchs
and prophets of Judaism and Christianity (including
xiv Preface

Abraham, Moses, and Jesus) and God’s revealed books, the

Torah and the Message (Gospels) of Jesus, why had I not been
aware of this after all my years of liberal arts and theological
training?
Learning about Islam gave me a new perspective, a new
way of understanding history, from the Crusades and
European colonialism to American and Soviet neocolonialism.
Thus not only religion but also history, politics, and civili-
zation, classical and modern, came alive for me. Today,
however, many are still relying on media stereotypes, seeing
Islam through distorted lenses that focus on terrorists, reli-
gious extremists, and oppressed women. The actions of a rad-
icalized minority become equated with the faith of the
mainstream majority. And yet Muslims are now an integral
part of the religious landscape of America and Europe; they
are increasingly our fellow citizens, neighbors, and
colleagues.
Of course, many more introductions to Islam exist today
than thirty years ago. I myself wrote Islam: The Straight Path
and other books and articles that I have drawn upon in com-
piling this book. But many people today have specific ques-
tions and are looking for quick, brief, and direct answers, ones
not easily found in historical and religious histories. What
Everyone Needs to Know About Islam is meant to meet that need.
Its primary purpose is to communicate what Muslims believe
and why they do what they do. The book is not designed to
be read from cover to cover; readers can look for answers to
specific questions of interest to them. Because each question
and answer is self-contained (it does not presume previous
knowledge or that one has read previous answers), some
material will appear in more than one answer.
Many of the questions, which have come from people in
very diverse audiences, reflect a predisposition to believe that
there is something profoundly wrong with Islam and Muslims.
This underlying belief can result in the unconscious appli-
cation of a double standard, approaching Islam differently
 Preface xv

than we would Judaism or Christianity when discussing how

religion relates to extremism, militancy, violence, and
terrorism. While we accept historical development in our own
faiths with respect to pluralism, human rights, the status of
women, and democratization, there is often a presumption
that change is impossible in Islam.
I have had the good fortune to study, observe, and teach
several religions, in particular Christianity and Islam as well
as Judaism, Hinduism, and Buddhism. All these faiths have
given meaning to and transformed the lives of millions of
people throughout history. Regrettably, all also have had
their dark side; religions that preach compassion, justice, and
peace have been used—or abused—by extremists and mili-
tants. All are challenged in our modern and postmodern
world to embrace a pluralism that balances affirmation of the
truth of their faith with a respect for the truth to be found in
others. For religion should be about righteousness, not
self-righteousness.
Regrettably, the legacy of 9/11, continued terrorist attacks,
and fears of growing radicalization have resulted in a sharp
increase in Islamophobia (discrimination against Muslims
because of their faith or race), hate speech, and violence.
Politicians, far-right political commentators, hard-line
Christian Zionist ministers, and a proliferation of anti-Muslim
hate blogs have exploited the situation. They blur the dis-
tinction made by Presidents George W. Bush and Barack
Obama and many other Americans between, on the one hand,
Islam and the vast majority of Muslims and, on the other, a
dangerous fraction of the world’s Muslims. This latter group,
like Jewish, Christian, Hindu, and other religious extremists,
hijack religion to legitimate their acts of terror.
The encounter between the West and the Muslim world,
between American and European Muslims and the Judeo-
Christian and secular traditions of America and Europe, is not
a clash of two separate and antithetical worlds. Jews,
Christians, and Muslims are children of Abraham, part of a
xvi Preface

Judeo-Christian-Islamic tradition. The world of Islam is

global; its capitals and communities are not only Cairo,
Damascus, Mecca, Jerusalem, Istanbul, Islamabad, Kuala
Lumpur, and Jakarta but also London, Paris, Marseilles, Bonn,
New York, Detroit, and Washington. Our common future
demands a new, more inclusive sense of pluralism and tol-
erance built upon mutual understanding and respect. If we
are ever to achieve such mutual understanding, an essential
part of the package must be knowledge of what Islam teaches
and what Muslims believe about Islam as well as what we
believe about them.
 ACKNOWLEDGMENTS

There are so many people to whom I am indebted for

assistance with the first and now second edition. John Voll
and Tamara Sonn are colleagues with whom I have collabo-
rated closely on many projects and who can always be
counted on for information, review, and feedback. Dalia
Mogahed is executive director of Gallup’s Muslims Studies
Program and Gallup World Polls, which provide the most
comprehensive and systematic polling of the Muslim world
and have enabled us to listen to the voices of Muslims
globally on critical issues. Much of that data is discussed in
our co-authored book Who Speaks for Islam? What a Billion
Muslims Really Think.
I have been fortunate to have a wonderful group of
Georgetown graduate students as researchers at different
stages of this project. Melanie Trexler was invaluable in
research and proofing, always ready and quick to respond.
Hadia Mubarak provided help at the end of the project.
Oxford University Press has long been my main publisher,
and with good reason. I have been privileged to work with
many first-class professionals. None has been more important
than Cynthia Read, a gifted and remarkable editor as well as
a good friend, with whom I have worked for almost thirty
years. She has never ceased to be a source of encouragement
and critical feedback and is a major reason why I have been
xviii Acknowledgments

an Oxford author all these years. I am fortunate to again have

the pleasure of working with India Cooper as copy editor and
Joellyn Ausanka as production editor, both consummate
professionals.
Georgetown University and the Center for Muslim-
Christian Understanding (now the Prince Alwaleed bin Talal
Center for Muslim-Christian Understanding), which I helped
create and direct, have been my academic home since 1993.
The passing of Hasib Sabbagh, the man who envisioned the
creation of the center and was our first major donor, was a
great loss. Our current and future existence and work are
now assured by a generous endowment from Prince Alwaleed
bin Talal’s Kingdom Foundation. I am especially indebted to
the ongoing friendship and support of Georgetown’s
president, John J. Degioia. I am truly fortunate to have an
extraordinary administrative team that enables the center
and me “to run often and on time”! Alexa Poletto, associate
director and our key administrative officer; Denisse Bonilla-
Chaoui, executive assistant; Adam Holmes, program coordi-
nator; and Mona Mogahed are outstanding professionals and
friends. They are a seamless team without whom my
colleagues and I could not function, let alone be as active,
visible, and effective.
Whatever I may have accomplished or achieved in life is
due in large part to the presence and influence of my family.
My parents, John and Mary Esposito, provided the most
loving and supportive environment, in which they motivated
and inspired “their boys” to care about family, society, and
education and to value values. My brothers, Lou and Rick,
have carried on their legacy. Jean Esposito, wife, life partner,
and best friend, during our forty-five years of marriage has
always managed to balance her life, career, projects, and me
and made all our life’s experiences far richer than I could ever
have imagined. She is my best editor and critic; without her
encouragement, persistence, and research assistance I would
never have finished my dissertation, let alone the many
 Acknowledgments xix

writing projects since that time. My journey in Islamic studies

and religion and international affairs has been both my pro-
fession and vocation; my experiences with so many Muslims
across the world have enriched my life immeasurably.
Washington, D.C.
September 2010
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