A brief illustrated guide to understanding Islam

For this entire book online, for more information
on Islam, or for a printed copy, visit:
www.islam-guide.com

Front Cover Photo: More than one million Muslims from
all over the world praying together at
the Haram Mosque in Makkah.

Back Cover Photo: The Prophet Muhammad’s Mosque
in Madinah.

In the Name of God, the Most Gracious, the Most Merciful

A BRIEF
ILLUSTRATED GUIDE TO
UNDERSTANDING ISLAM
Second Edition
I. A. Ibrahim

General Editors Science Editors
Dr. William (Daoud) Peachy Professor Harold Stewart Kuofi

Michael (Abdul-Hakim) Thomas Professor F. A. State

Tony (Abu-Khaliyl) Sylvester Professor Mahjoub O. Taha

Idris Palmer Professor Ahmad Allam

Jamaal Zarabozo Professor Salman Sultan

Ali AlTimimi Associate Professor H. O. Sindi

Darussalam
Houston

A Brief Illustrated Guide To Understanding Islam

Contents

Copyright
Copyright © 1997, 1996 I. A. Abu-Harb.
All rights reserved. No part of this book may be reproduced or transmitted
in any form or by any means, electronic, mechanical, including photocopy,
recording, or any information storage and retrieval system, without permission
in writing from the author, except for the situation below which is permitted.

For Reprinting
Reprinting or reproducing this book as a whole on the condition that
absolutely no change, addition, or omission is introduced is permitted free of
charge. To make high quality reprints, you may contact the author to obtain free
copies of the computer print files of this book (address on page 70).

The Web Site of This Book
This entire book, as well as more information on Islam, is available online at:
www.islam-guide.com

2nd Edition - 3rd Printing

Library of Congress Catalog Card Number: 97-67654

ISBN: 9960-34-011-2

Published by Darussalam, Publishers and Distributors, Houston, Texas, USA.


Contents 1

contents
TITLE PAGE

PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

Chapter 1
Some evidence for the truth of islam . 5
(1) The Scientific Miracles in the Holy Qur’an . . . . . . . . . . 5
A) The Qur’an on Human Embryonic Development . . 6
B) The Qur’an on Mountains . . . . . . . . . . . . . . . . . . . 11
C) The Qur’an on the Origin of the Universe . . . . . . 14
D) The Qur’an on the Cerebrum . . . . . . . . . . . . . . . . 16
E) The Qur’an on Seas and Rivers. . . . . . . . . . . . . . . 17
F) The Qur’an on Deep Seas and Internal Waves . . . 20
G) The Qur’an on Clouds . . . . . . . . . . . . . . . . . . . . . . 22
H) Scientists’ Comments on the Scientific Miracles
in the Holy Qur’an . . . . . . . . . . . . . . . . . . . . . . . . 27
(2) The Great Challenge to Produce One Chapter Like the
Chapters of the Holy Qur’an . . . . . . . . . . . . . . . . . . . . 32
(3) Biblical Prophecies on the Advent of Muhammad r,
the Prophet of Islam . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
(4) The Verses in the Qur’an That Mention Future Events
Which Later Came to Pass . . . . . . . . . . . . . . . . . . . . . . 35
(5) Miracles Performed by the Prophet Muhammad r . . . 36
(6) The Simple Life of Muhammad r . . . . . . . . . . . . . . . 37
(7) The Phenomenal Growth of Islam . . . . . . . . . . . . . . . . 40

Chapter 2
some benefits of islam . . . . . . . . . . . . . . 41
(1) The Door to Eternal Paradise . . . . . . . . . . . . . . . . . . . . 41
(2) Salvation from Hellfire. . . . . . . . . . . . . . . . . . . . . . . . . 42
(3) Real Happiness and Inner Peace . . . . . . . . . . . . . . . . . 43
(4) Forgiveness for All Previous Sins . . . . . . . . . . . . . . . . 44


Save Print

2 Contents

Chapter 3
general information on Islam. . . . . . . 45
What Is Islam? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
Some Basic Islamic Beliefs . . . . . . . . . . . . . . . . . . . . . . . . 45
1) Belief in God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
2) Belief in the Angels . . . . . . . . . . . . . . . . . . . . . . . . 47
3) Belief in God’s Revealed Books . . . . . . . . . . . . . . 48
4) Belief in the Prophets and Messengers of God . . . 48
5) Belief in the Day of Judgment . . . . . . . . . . . . . . . . 48
6) Belief in Al-Qadar . . . . . . . . . . . . . . . . . . . . . . . . . 48
Is There Any Sacred Source Other than the Qur’an? . . . . . 49
Examples of the Prophet Muhammad’s r Sayings . . . . . . 49
What Does Islam Say about the Day of Judgment? . . . . . . 50
How Does Someone Become a Muslim? . . . . . . . . . . . . . . 52
What Is the Qur’an About?. . . . . . . . . . . . . . . . . . . . . . . . . 54
Who Is the Prophet Muhammad r? . . . . . . . . . . . . . . . . . . 54
How Did the Spread of Islam Affect the Development of
Science? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56
What Do Muslims Believe about Jesus? . . . . . . . . . . . . . . 57
What Does Islam Say about Terrorism?. . . . . . . . . . . . . . . 59
Human Rights and Justice in Islam . . . . . . . . . . . . . . . . . . 61
What Is the Status of Women in Islam? . . . . . . . . . . . . . . . 63
The Family in Islam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
How Do Muslims Treat the Elderly? . . . . . . . . . . . . . . . . . 64
What Are the Five Pillars of Islam? . . . . . . . . . . . . . . . . . . 65
1) The Testimony of Faith . . . . . . . . . . . . . . . . . . . . . 65
2) Prayer. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66
3) Giving Zakat (Support of the Needy) . . . . . . . . . . 66
4) Fasting the Month of Ramadan . . . . . . . . . . . . . . . 67
5) The Pilgrimage to Makkah . . . . . . . . . . . . . . . . . . 67
Islam in the United States. . . . . . . . . . . . . . . . . . . . . . . . . . 68

For More Information on Islam . . . . . . . . . . . . . . . . . . . . . 69
For Suggestions and Comments on This Book . . . . . . . . . 70
For Further Reading on Islam. . . . . . . . . . . . . . . . . . . . . . . 70
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71


3

PREFACE

Preface
This book is a brief guide to understanding Islam. It consists
of three chapters.
The first chapter, “Some Evidence for the Truth of Islam,”
answers some important questions which some people ask:
§ Is the Qur’an truly the literal word of God, revealed by Him?
§ Is Muhammad r1 truly a prophet sent by God?
§ Is Islam truly a religion from God?
In this chapter, six kinds of evidence are mentioned:
1) The Scientific Miracles in the Holy Qur’an: This section
discusses (with illustrations) some
recently discovered scientific
facts mentioned in the Holy
Qur’an, which was revealed
fourteen centuries ago.
2) The Great Challenge to Pro-
duce One Chapter Like the
Chapters of the Holy
Qur’an: In the Qur’an, God
challenged all human beings
to produce a single chapter
like the chapters of the
Qur’an. Ever since the
Qur’an was revealed, fourteen
centuries ago, until this day, no
one has been able to meet this chal-
lenge, even though the smallest chapter
in the Qur’an (Chapter 108) is only ten words.

(1) These Arabic words r mean, ‘May God exalt his mention and
protect him from imperfection.’


Contents

4
3) Biblical Prophecies on the Advent of Muhammad r, the
Prophet of Islam: In this section, some of the Biblical prophe-
cies on the advent of the Prophet Muhammad r are discussed.
Preface

4) The Verses in the Qur’an That Mention Future Events
Which Later Came to Pass: The Qur’an mentioned future
events which later came to pass, for example, the victory of
the Romans over the Persians.
5) Miracles Performed by the Prophet Muhammad r: Many
miracles were performed by the Prophet Muhammad r. These
miracles were witnessed by many people.
6) The Simple Life of Muhammad r: This clearly indicates that
Muhammad r was not a false prophet who claimed
prophethood to attain material gains, greatness, or power.
From these six kinds of evidence, we conclude that:
§ The Qur’an must be the literal word of God, revealed by Him.
§ Muhammad r is truly a prophet sent by God.
§ Islam is truly a religion from God.
If we would like to know if a religion is true or false, we should
not depend on our emotions, feelings, or traditions. Rather, we
should depend on our reason and intellect. When God sent the
prophets, He supported them with miracles and evidence which
proved that they were truly prophets sent by God and hence that
the religion they came with is true.
The second chapter, “Some Benefits of Islam,” mentions
some of the benefits that Islam provides for the individual, such as:
1) The Door to Eternal Paradise
2) Salvation from Hellfire
3) Real Happiness and Inner Peace
4) Forgiveness for All Previous Sins.
The third chapter, “General Information on Islam,” pro-
vides general information on Islam, corrects some misconceptions
about it, and answers some commonly asked questions, such as:
§ What does Islam say about terrorism?
§ What is the status of women in Islam?


Contents

(1) The Scientific Miracles in the Holy Qur’an 5
Chapter 1

Some evidence
for the truth of islam

God has supported His last Prophet Muhammad r with many
miracles and much evidence which proves that he is a true Prophet
sent by God. Also, God has supported His last revealed book, the

Some Evidence for the Truth of Islam
Holy Qur’an, with many miracles that prove that this Qur’an is the
literal word of God, revealed by Him, and that it was not authored
by any human being. This chapter discusses some of this evidence.

Chapter 1
(1) The Scientific Miracles
in the Holy Qur’an
The Qur’an is the literal word of God, which He revealed to
His Prophet Muhammad r through the Angel Gabriel. It was
memorized by Muhammad r, who then
dictated it to his Companions. They, in
turn, memorized it, wrote it down, and
reviewed it with the Prophet Muham-
mad r. Moreover, the Prophet Mu-
hammad r reviewed the Qur’an with
the Angel Gabriel once each year and
twice in the last year of his life. From
the time the Qur’an was revealed, un-
til this day, there has always been a
huge number of Muslims who have The Holy Qur’an
memorized all of the Qur’an, letter by letter. Some of them have
even been able to memorize all of the Qur’an by the age of ten.
Not one letter of the Qur’an has been changed over the centuries.
The Qur’an, which was revealed fourteen centuries ago, men-
tioned facts only recently discovered or proven by scientists. This
proves without doubt that the Qur’an must be the literal word of


Contents

6 A) The Qur’an on Human Embryonic Development

God, revealed by Him to the Prophet Muhammad r, and that the
Qur’an was not authored by Muhammad r or by any other human
being. This also proves that Muhammad r is truly a prophet sent
by God. It is beyond reason that anyone fourteen hundred years
ago would have known these facts discovered or proven only
recently with advanced equipment and sophisticated scientific
methods. Some examples follow.

A) The Qur’an on Human Embryonic

Development:
In the Holy Qur’an, God speaks about the stages of man’s
embryonic development:
Chapter 1

( We created man from an extract of clay.
Then We made him as a drop in a place of
settlement, firmly fixed. Then We made the
drop into an alaqah (leech, suspended thing,
and blood clot), then We made the alaqah into
a mudghah (chewed substance)... )1 (Qur’an,
23:12-14)

Literally, the Arabic word alaqah has three meanings:
(1) leech, (2) suspended thing, and (3) blood clot.
In comparing a leech to an embryo in the alaqah stage, we find
similarity between the two,2 as we can see in figure 1. Also, the
embryo at this stage obtains nourishment from the blood of the
mother, similar to the leech, which feeds on the blood of others.3
The second meaning of the word alaqah is “suspended thing.”
This is what we can see in figures 2 and 3, the suspension of the
embryo, during the alaqah stage, in the womb of the mother.

(1) Please note that what is between these special brackets (...) in this
book is only a translation of the meaning of the Qur’an. It is not the
Qur’an itself, which is in Arabic.
(2) The Developing Human, Moore and Persaud, 5th ed., p. 8.
(3) Human Development as Described in the Qur’an and Sunnah,
Moore and others, p. 36.


Contents

A) The Qur’an on Human Embryonic Development 7

Figure 1: Drawings illustrating the similarities in appearance between a leech and a
human embryo at the alaqah stage. (Leech drawing from Human Development as

Chapter 1
Described in the Qur’an and Sunnah, Moore and others, p. 37, modified from
Integrated Principles of Zoology, Hickman and others. Embryo drawing from The
Developing Human, Moore and Persaud, 5th ed., p. 73.)

Figure 2: We can
see in this diagram
the suspension of
an embryo during
the alaqah stage in
the womb (uterus)
of the mother.
(The Developing
Human, Moore
and Persaud, 5th
ed., p. 66.)

Figure 3: In this photomicrograph, we can
see the suspension of an embryo (marked B)
during the alaqah stage (about 15 days old)
in the womb of the mother. The actual size
of the embryo is about 0.6 mm. (The Devel-
oping Human, Moore, 3rd ed., p. 66, from
Histology, Leeson and Leeson.)


Contents


The third meaning of the word alaqah is “blood clot.” We
find that the external appearance of the embryo and its sacs during
the alaqah stage is similar to that of a blood clot. This is due to
the presence of relatively large amounts of blood present in the
embryo during this stage1 (see figure 4). Also during this stage,
the blood in the embryo does not circulate until the end of the third
week.2 Thus, the embryo at this stage is like a clot of blood.

Figure 4: Diagram of the

primitive cardiovascular
system in an embryo dur-
ing the alaqah stage. The
external appearance of
the embryo and its sacs
Chapter 1

is similar to that of a
blood clot, due to the
presence of relatively
large amounts of blood
present in the embryo.
(The Developing Human,
Moore, 5th ed., p. 65.)

So the three meanings of the word alaqah correspond accu-
rately to the descriptions of the embryo at the alaqah stage.
The next stage mentioned in the verse is the mudghah stage.
The Arabic word mudghah means “chewed substance.” If one
were to take a piece of gum and chew it in his or her mouth and
then compare it with an embryo at the mudghah stage, we would
conclude that the embryo at the mudghah stage is similar in
appearance to a chewed substance. This is because of the somites
at the back of the embryo that “somewhat resemble teethmarks in
a chewed substance.”3 (see figures 5 and 6).
How could Muhammad r have possibly known all this about
fourteen hundred years ago, when scientists have only recently
discovered this using advanced equipment and powerful
microscopes which did not exist at that time? Hamm and
(1) Human Development as Described in the Qur’an and Sunnah,
Moore and others, pp. 37-38.


Contents

A) The Qur’an on Human Embryonic Development 9

Figure 5: Photograph of
a 28-day-old embryo at
the mudghah stage. The
embryo at this stage is
similar in appearance to
a chewed substance,
because the somites at
the back of the embryo
somewhat resemble
teeth marks in a chewed

substance. The actual
size of the embryo is 4
mm. (The Developing
Human, Moore and
Persaud, 5th ed., p. 82,

Chapter 1
from Professor Hideo
Nishimura, Kyoto Uni-
versity, Kyoto, Japan.)

Figure 6: When comparing
the appearance of an embryo
at the mudghah stage with a
piece of gum that has been
chewed, we find similarity be-
tween the two.
A) Drawing of an embryo at
the mudghah stage. We can
see here the somites at the
back of the embryo that look
like teeth marks. (The Devel-
oping Human, Moore and Per-
saud, 5th ed., p. 79.)
B) Photograph of a piece of
gum that has been chewed.


Contents


Leeuwenhoek were the first scientists to observe human sperm
cells (spermatozoa) using an improved microscope in 1677 (more
than 1000 years after Muhammad r). They mistakenly thought
that the sperm cell contained a miniature preformed human being
that grew when it was deposited in the female genital tract.1
Professor Emeritus Keith L. Moore is one of the world’s most
prominent scientists in the fields of anatomy and embryology and
is the author of the book entitled The Developing Human, which
has been translated into eight languages. This book is a scientific

reference work and was chosen by a special committee in the
United States as the best book authored by one person. Dr. Keith
Moore is Professor Emeritus of Anatomy and Cell Biology at the
University of Toronto, Toronto, Canada. There, he was Associate
Chapter 1

Dean of Basic Sciences at the Faculty of Medicine and for 8 years
was the Chairman of the Department of Anatomy. In 1984, he
received the most distinguished award presented in the field of
anatomy in Canada, the J.C.B. Grant Award from the Canadian
Association of Anatomists. He has directed many international
associations, such as the Canadian and American Association of
Anatomists and the Council of the Union of Biological Sciences.
In 1981, during the Seventh Medical Conference in Dammam,
Saudi Arabia, Professor Moore said: “It has been a great pleasure
for me to help clarify statements in the Qur’an about human
development. It is clear to me that these statements must have
come to Muhammad from God, because almost all of this knowl-
edge was not discovered until many centuries later. This proves
to me that Muhammad must have been a messenger of God.”2
Consequently, Professor Moore was asked the following ques-
tion: “Does this mean that you believe that the Qur’an is the word
of God?” He replied: “I find no difficulty in accepting this.”3
During one conference, Professor Moore stated: “....Because
the staging of human embryos is complex, owing to the continuous
process of change during development, it is proposed that a
(2) The source of this comment is This is the Truth (videotape). Visit
www.islam-guide.com/truth for a copy of this videotape or to view
the video clips of Professor Keith Moore’s comments online.
(3) This is the Truth (videotape).


Contents

B) The Qur’an on Mountains 11
new system of classification could be developed using the terms
mentioned in the Qur’an and Sunnah (what Muhammad r said,
did, or approved of). The proposed system is simple, comprehen-
sive, and conforms with present embryological knowledge. The
intensive studies of the Qur’an and hadeeth (reliably transmitted
reports by the Prophet Muhammad’s r companions of what he
said, did, or approved of) in the last four years have revealed a
system for classifying human embryos that is amazing since it was
recorded in the seventh century A.D. Although Aristotle, the
founder of the science of embryology, realized that chick embryos

developed in stages from his studies of hen’s eggs in the fourth
century B.C., he did not give any details about these stages. As
far as it is known from the history of embryology, little was known

Chapter 1
about the staging and classification of human embryos until the
twentieth century. For this reason, the descriptions of the human
embryo in the Qur’an cannot be based on scientific knowledge in
the seventh century. The only reasonable conclusion is: these
descriptions were revealed to Muhammad from God. He could not
have known such details because he was an illiterate man with
absolutely no scientific training.”1

B) The Qur’an on Mountains:
A book entitled Earth is a basic reference textbook in many
universities around the world. One of its two authors is Profes-
sor Emeritus Frank Press. He was the Science Advisor to former
US President Jimmy Carter, and for 12 years was the President of
the National Academy of Sciences, Washington, DC. His book
says that mountains have underlying roots.2 These roots are
deeply embedded in the ground, thus, mountains have a shape
like a peg (see figures 7, 8, and 9 on the next page).
This is how the Qur’an has described mountains. God has said
in the Qur’an:
( Have We not made the earth as a bed, and
the mountains as pegs? ) (Qur’an, 78:6-7)

(1) This is the Truth (videotape). See footnote no. 2, p. 10.
(2) Earth, Press and Siever, p. 435. Also see Earth Science, Tarbuck
and Lutgens, p. 157.


Contents

12 B) The Qur’an on Mountains

Figure 7:
Mountains
have deep
roots under the
surface of the
ground. (Earth,
Press and
Siever, p. 413.)
Chapter 1

Figure 8: Schematic section. The mountains, like pegs, have deep roots embedded in
the ground. (Anatomy of the Earth, Cailleux, p. 220.)

Figure 9: Another illustration shows how the mountains are peg-like in shape, due to their
deep roots. (Earth Science, Tarbuck and Lutgens, p. 158.)

Modern earth sciences have proven that mountains have deep
roots under the surface of the ground (see figure 9) and that these
roots can reach several times their elevations above the surface of


Contents

B) The Qur’an on Mountains 13
the ground.1 So the most suitable word to describe mountains on
the basis of this information is the word ‘peg,’ since most of a
properly set peg is hidden under the surface of the ground.
The history of science tells us that the theory of mountains
having deep roots was introduced only in 1865 by the Astronomer
Royal, Sir George Airy.2
Mountains also play an important role in stabilizing the crust
of the earth.3 They hinder the shaking of the earth. God has said

in the Qur’an:
( And He has set firm mountains in the earth
so that it would not shake with you... )

Chapter 1
(Qur’an, 16:15)

Likewise, the modern theory of plate tectonics holds that
mountains work as stabilizers for the earth. This knowledge about
the role of mountains as stabilizers for the earth has just begun to
be understood in the framework of plate tectonics since the late
1960’s.4
Could anyone during the time of the Prophet Muhammad r
have known of the true shape of moun-
tains? Could anyone imagine that
the solid massive mountain which
he sees before him actually extends
deep into the earth and has a root, as
scientists affirm? Modern geology
has confirmed the truth of the
Qur’anic verses.

(1) The Geological Concept of Mountains in the Qur’an, El-Naggar,
p. 5.
(2) Earth, Press and Siever, p. 435. Also see The Geological Concept
of Mountains in the Qur’an, p. 5.
(3) The Geological Concept of Mountains in the Qur’an, pp. 44-45.
(4) The Geological Concept of Mountains in the Qur’an, p. 5.


Contents

14 C) The Qur’an on the Origin of the Universe

C) The Qur’an on the Origin of the Universe:
The science of modern cosmology, observational and theoreti-
cal, clearly indicates that, at one point in time, the whole universe
was nothing but a cloud of ‘smoke’ (i.e. an opaque highly dense
and hot gaseous composition).1 This is one of the undisputed
principles of standard modern cosmology. Scientists now can
observe new stars forming out of the remnants of that ‘smoke’ (see
figures 10 and 11). The illuminating stars we see at night were,

just as was the whole universe, in that ‘smoke’ material. God has
said in the Qur’an:
( Then He turned to the heaven when it was
smoke... ) (Qur’an, 41:11)
Chapter 1

Because the earth and the heavens above (the sun, the moon,
stars, planets, galaxies, etc.) have been formed from this same
‘smoke,’ we conclude that the earth and the heavens were one
connected entity. Then out of this homogeneous ‘smoke,’ they
formed and separated from each other. God has said in the Qur’an:
( Have not those who disbelieved known that
the heavens and the earth were one connected
entity, then We separated them?... ) (Qur’an,
21:30)
Dr. Alfred Kroner is one of the world’s renowned geologists.
He is Professor of Geology and the Chairman of the Department
of Geology at the Institute of Geosciences, Johannes Gutenberg
University, Mainz, Germany. He said: “Thinking where Muham-
mad came from . . . I think it is almost impossible that he could
have known about things like the common origin of the universe,
because scientists have only found out within the last few years,
with very complicated and advanced technological methods, that
this is the case.”2 Also he said: “Somebody who did not know
(1) The First Three Minutes, a Modern View of the Origin of the
Universe, Weinberg, pp. 94-105.
(2) The source of this comment is This is the Truth (videotape). Visit
www.islam-guide.com/truth for a copy of this videotape or to view
the video clips of Professor Alfred Kroner’s comments online.


Contents

C) The Qur’an on the Origin of the Universe 15

Figure 10: A new star
forming out of a cloud
of gas and dust (neb-
ula), which is one of
the remnants of the
‘smoke’ that was the
origin of the whole
universe. (The Space
Atlas, Heather and

Henbest, p. 50.)

Chapter 1

Figure 11: The Lagoon nebula is a cloud of gas and dust, about 60 light years in diameter.
It is excited by the ultraviolet radiation of the hot stars that have recently formed within
its bulk. (Horizons, Exploring the Universe, Seeds, plate 9, from Association of Universi-
ties for Research in Astronomy, Inc.)


Contents

16 D) The Qur’an on the Cerebrum

something about nuclear physics fourteen hundred years ago could
not, I think, be in a position to find out from his own mind, for
instance, that the earth and the heavens had the same origin.”1

D) The Qur’an on the Cerebrum:
God has said in the Qur’an about one of the evil unbelievers
who forbade the Prophet Muhammad r from praying at the Kaaba:
( No! If he does not stop, We will take him

by the naseyah (front of the head), a lying,
sinful naseyah (front of the head)! ) (Qur’an,
96:15-16)
Chapter 1

Why did the Qur’an describe the front of the head as being
lying and sinful? Why didn’t the Qur’an say that the person was
lying and sinful? What is the relationship between the front of the
head and lying and sinfulness?
If we look into the skull at the front of the head, we will find
the prefrontal area of the cerebrum (see figure 12). What does
physiology tell us about the function of this area? A book entitled
Essentials of Anatomy & Physiology says about this area: “The
motivation and the foresight to plan and initiate movements occur
in the anterior portion of the frontal lobes, the prefrontal area.
This is a region of association cortex...”2 Also the book says: “In
relation to its involvement in motivation, the prefrontal area is also
thought to be the functional center for aggression....”3
So, this area of the cerebrum is responsible for planning,
motivating, and initiating good and sinful behavior and is respon-
sible for the telling of lies and the speaking of truth. Thus, it is
proper to describe the front of the head as lying and sinful when
someone lies or commits a sin, as the Qur’an has said: “...A lying,
sinful naseyah (front of the head)!”

(1) This is the Truth (videotape).
(2) Essentials of Anatomy & Physiology, Seeley and others, p. 211. Also
see The Human Nervous System, Noback and others, pp. 410-411.
(3) Essentials of Anatomy & Physiology, Seeley and others, p. 211.


Contents

E) The Qur’an on Seas and Rivers 17

Chapter 1
Figure 12: Functional regions of the left hemisphere of the cerebral cortex. The prefrontal
area is located at the front of the cerebral cortex. (Essentials of Anatomy & Physiology,
Seeley and others, p. 210.)

Scientists have only discovered these functions of the prefron-
tal area in the last sixty years, according to Professor Keith L.
Moore.1

E) The Qur’an on Seas and Rivers:
Modern Science has discovered that in the places where two
different seas meet, there is a barrier between them. This barrier
divides the two seas so that each sea has its own temperature,
salinity, and density.2 For example, Mediterranean sea water is
warm, saline, and less dense, compared to Atlantic ocean water.
When Mediterranean sea water enters the Atlantic over the Gibral-
tar sill, it moves several hundred kilometers into the Atlantic at a
depth of about 1000 meters with its own warm, saline, and less

(1) Al-E’jaz al-Elmy fee al-Naseyah (The Scientific Miracles in the
Front of the Head), Moore and others, p. 41.
(2) Principles of Oceanography, Davis, pp. 92-93.


Contents

18 E) The Qur’an on Seas and Rivers

dense characteristics. The Mediterranean water stabilizes at this
depth1 (see figure 13).
Chapter 1

Figure 13: The Mediterranean sea water as it enters the Atlantic over the Gibraltar sill with
its own warm, saline, and less dense characteristics, because of the barrier that
distinguishes between them. Temperatures are in degrees Celsius (C°). (Marine Geology,
Kuenen, p. 43, with a slight enhancement.)

Although there are large waves, strong currents, and tides in
these seas, they do not mix or transgress this barrier.
The Holy Qur’an mentioned that there is a barrier between two
seas that meet and that they do not transgress. God has said:
( He has set free the two seas meeting to-
gether. There is a barrier between them.
They do not transgress. ) (Qur’an, 55:19-20)

But when the Qur’an speaks about the divider between fresh
and salt water, it mentions the existence of “a forbidding partition”
with the barrier. God has said in the Qur’an:
( He is the one who has set free the two kinds
of water, one sweet and palatable, and the
other salty and bitter. And He has made
between them a barrier and a forbidding
partition. ) (Qur’an, 25:53)

(1) Principles of Oceanography, Davis, p. 93.


Contents

E) The Qur’an on Seas and Rivers 19
One may ask, why did the Qur’an mention the partition when
speaking about the divider between fresh and salt water, but did
not mention it when speaking about the divider between the two
seas?
Modern science has discovered that in estuaries, where fresh
(sweet) and salt water meet, the situation is somewhat different
from what is found in places where two seas meet. It has been
discovered that what distinguishes fresh water from salt water in
estuaries is a “pycnocline zone with a marked density discontinuity

separating the two layers.”1 This partition (zone of separation) has
a different salinity from the fresh water and from the salt water2
(see figure 14).

Chapter 1
Figure 14: Longitudinal section showing salinity (parts per thousand ‰) in an estuary.
We can see here the partition (zone of separation) between the fresh and the salt water.
(Introductory Oceanography, Thurman, p. 301, with a slight enhancement.)

This information has been discovered only recently, using
advanced equipment to measure temperature, salinity, density,
oxygen dissolubility, etc. The human eye cannot see the difference
between the two seas that meet, rather the two seas appear to us as
one homogeneous sea. Likewise, the human eye cannot see the
division of water in estuaries into the three kinds: fresh water, salt
water, and the partition (zone of separation).

(1) Oceanography, Gross, p. 242. Also see Introductory
Oceanography, Thurman, pp. 300-301.
(2) Oceanography, Gross, p. 244, and Introductory Oceanography,
Thurman, pp. 300-301.


Contents

20 F) The Qur’an on Deep Seas and Internal Waves

F) The Qur’an on Deep Seas and Internal
Waves:
God has said in the Qur’an:
( Or (the unbelievers’ state) is like the dark-
ness in a deep sea. It is covered by waves,
above which are waves, above which are
clouds. Darknesses, one above another. If a
man stretches out his hand, he cannot see

it.... ) (Qur’an, 24:40)

This verse mentions the darkness found in deep seas and
oceans, where if a man stretches out his hand, he cannot see it. The
Chapter 1

darkness in deep seas and oceans is found around a depth of 200
meters and below. At this depth, there is almost no light (see figure
15). Below a depth of 1000 meters there is no light at all.1 Human

Figure 15: Between 3 and 30 percent of the sunlight is reflected at the sea surface. Then
almost all of the seven colors of the light spectrum are absorbed one after another in the
first 200 meters, except the blue light. (Oceans, Elder and Pernetta, p. 27.)

(1) Oceans, Elder and Pernetta, p. 27.


Contents

F) The Qur’an on Deep Seas and Internal Waves 21
beings are not able to dive more than forty meters without the aid
of submarines or special equipment. Human beings cannot survive
unaided in the deep dark part of the oceans, such as at a depth of
200 meters.
Scientists have recently discovered this darkness by means of
special equipment and submarines that have enabled them to dive
into the depths of the oceans.
We can also understand from the following sentences in the

previous verse, “...in a deep sea. It is covered by waves, above
which are waves, above which are clouds....”, that the deep
waters of seas and oceans are covered by waves, and above these
waves are other waves. It is clear that the second set of waves are

Chapter 1
the surface waves that we see, because the verse mentions that
above the second waves there are clouds. But what about the first
waves? Scientists have recently discovered that there are internal
waves which “occur on density interfaces between layers of dif-
ferent densities.”1 (see figure 16). The internal waves cover the

Figure 16: Internal waves at interface between two layers of water of different
densities. One is dense (the lower one), the other one is less dense (the upper
one). (Oceanography, Gross, p. 204.)

(1) Oceanography, Gross, p. 205.


Contents

22 G) The Qur’an on Clouds

deep waters of seas and oceans because the deep waters have a
higher density than the waters above them. Internal waves act like
surface waves. They can also break, just like surface waves.
Internal waves cannot be seen by the human eye, but they can be
detected by studying temperature or salinity changes at a given
location.1

G) The Qur’an on Clouds:

Scientists have studied cloud types and have realized that rain
clouds are formed and shaped according to definite systems and
certain steps connected with certain types of wind and clouds.
Chapter 1

One kind of rain cloud is the cumulonimbus cloud. Meteor-
ologists have studied how cumulonimbus clouds are formed and
how they produce rain, hail, and lightning.
They have found that cumulonimbus clouds go through the
following steps to produce rain:
1) The clouds are pushed by the wind: Cumulonimbus clouds
begin to form when wind pushes some small pieces of clouds
(cumulus clouds) to an area where these clouds converge (see
figures 17 and 18).
Figure 17: Sat-
ellite photo
showing the
clouds moving
towards the
convergence
areas B, C, and
D. The arrows
indicate the di-
rections of the
wind. (The Use
of Satellite Pic-
tures in
Weather Analy-
sis and Fore-
casting, An-
derson and
others, p. 188.)

(1) Oceanography, Gross, p. 205.


Contents

G) The Qur’an on Clouds 23

Chapter 1
Figure 18: Small pieces of clouds (cumulus clouds) moving towards a convergence
zone near the horizon, where we can see a large cumulonimbus cloud. (Clouds and
Storms, Ludlam, plate 7.4.)

2) Joining: Then the small clouds join together forming a larger
cloud1 (see figures 18 and 19).

Figure 19: (A) Isolated small pieces of clouds (cumulus clouds). (B) When the small
clouds join together, updrafts within the larger cloud increase, so the cloud is stacked
up. Water drops are indicated by Ÿ. (The Atmosphere, Anthes and others, p. 269.)

(1) See The Atmosphere, Anthes and others, pp. 268-269, and Elements
of Meteorology, Miller and Thompson, p. 141.


Contents


3) Stacking: When the small clouds join together, updrafts
within the larger cloud increase. The updrafts near the center
of the cloud are stronger than those near the edges.1 These
updrafts cause the cloud body to grow vertically, so the cloud
is stacked up (see figures 19 (B), 20, and 21). This vertical
growth causes the cloud body to stretch into cooler regions of
the atmosphere, where drops of water and hail formulate and
begin to grow larger and larger. When these drops of water
and hail become too heavy for the updrafts to support them,

they begin to fall from the cloud as rain, hail, etc.2
Chapter 1

Figure 20: A cumulonimbus cloud. After the
cloud is stacked up, rain comes out of it.
(Weather and Climate, Bodin, p.123.)

( Have you not seen how God makes the
clouds move gently, then joins them together,
then makes them into a stack, and then you
see the rain come out of it.... ) (Qur’an, 24:43)

Meteorologists have only recently come to know these details
of cloud formation, structure, and function by using advanced
equipment like planes, satellites, computers, balloons, and other

(1) The updrafts near the center are stronger, because they are protected
from the cooling effects by the outer portion of the cloud.
(2) See The Atmosphere, Anthes and others, p. 269, and Elements of
Meteorology, Miller and Thompson, pp. 141-142.


Contents

G) The Qur’an on Clouds 25

Chapter 1
Figure 21: A cumulonimbus cloud. (A Colour Guide to Clouds, Scorer and Wexler, p.
23.)

equipment, to study wind and its direction, to measure humidity
and its variations, and to determine the levels and variations of
atmospheric pressure.1
The preceding verse, after mentioning clouds and rain, speaks
about hail and lightning:
( ....And He sends down hail from mountains
(clouds) in the sky, and He strikes with it
whomever He wills, and turns it from whom-
ever He wills. The vivid flash of its lightning
nearly blinds the sight. ) (Qur’an, 24:43)

Meteorologists have found that these cumulonimbus clouds,
that shower hail, reach a height of 25,000 to 30,000 ft (4.7 to 5.7
miles),2 like mountains, as the Qur’an said: “...And He sends
down hail from mountains (clouds) in the sky...” (see figure 21).

(1) See Ee’jaz al-Qur’an al-Kareem fee Wasf Anwa’ al-Riyah,
al-Sohob, al-Matar, Makky and others, p. 55.
(2) Elements of Meteorology, Miller and Thompson, p. 141.


Contents


This verse may raise a question. Why does the verse say “its
lightning” in a reference to the hail? Does this mean that hail is
the major factor in producing lightning? Let us see what the book
entitled Meteorology Today says about this. It says that a cloud
becomes electrified as hail falls through a region in the cloud of
supercooled droplets and ice crystals. As liquid droplets collide
with a hailstone, they freeze on contact and release latent heat.
This keeps the surface of the hailstone warmer than that of the
surrounding ice crystals. When the hailstone comes in contact

with an ice crystal, an important phenomenon occurs: electrons
flow from the colder object toward
the warmer object. Hence, the
hailstone becomes negatively
Chapter 1

charged. The same effect
occurs when supercooled
droplets come in contact
with a hailstone and tiny
splinters of positively
charged ice break off.
These lighter positively
charged particles are then
carried to the upper part of
the cloud by updrafts. The
hail, left with a negative
charge, falls towards the
bottom of the cloud, thus the
lower part of the cloud becomes
negatively charged. These negative
charges are then discharged as lightning.1 We conclude from this
that hail is the major factor in producing lightning.
This information on lightning was discovered recently. Until
1600 AD, Aristotle’s ideas on meteorology were dominant. For
example, he said that the atmosphere contains two kinds of exha-
lation, moist and dry. He also said that thunder is the sound of the
collision of the dry exhalation with the neighboring clouds, and
lightning is the inflaming and burning of the dry exhalation with
(1) Meteorology Today, Ahrens, p. 437.


Contents

H) Scientists’ Comments on the Scientific Miracles in the Holy Qur’an 27
a thin and faint fire.1 These are some of the ideas on meteorology
that were dominant at the time of the Qur’an’s revelation, fourteen
centuries ago.

H) Scientists’ Comments on the Scientific
Miracles in the Holy Qur’an:
The following are some comments of scientists on the scien-
tific miracles in the Holy Qur’an. All of these comments have been

taken from the videotape entitled This is the Truth. In this vide-
otape, you can see and hear the scientists while they are giving the
following comments. (Please visit www.islam-guide.com/truth
for a copy of this videotape, to view it online, or to view the video

Chapter 1
clips of these comments online.)
1) Dr. T. V. N. Persaud is Professor of Anatomy, Professor of
Pediatrics and Child Health, and Professor of Obstetrics, Gynecol-
ogy, and Reproductive Sciences at the University of Manitoba,
Winnipeg, Manitoba, Canada. There, he was the Chairman of the
Department of Anatomy for 16 years. He is well-known in his
field. He is the author or editor of 22 textbooks and has published
over 181 scientific papers. In 1991, he received the most distin-
guished award presented in the field of anatomy in Canada, the
J.C.B. Grant Award from the Canadian Association of Anatomists.
When he was asked about the scientific miracles in the Qur’an
which he has researched, he stated the following:
“The way it was explained to me is that Muhammad was a very
ordinary man. He could not read, didn’t know [how] to write. In
fact, he was an illiterate. And we’re talking about twelve [actually
about fourteen] hundred years ago. You have someone illiterate
making profound pronouncements and statements and that are
amazingly accurate about scientific nature. And I personally can’t
see how this could be a mere chance. There are too many
accuracies and, like Dr. Moore, I have no difficulty in my mind
that this is a divine inspiration or revelation which led him to these
statements.”

(1) The Works of Aristotle Translated into English: Meteorologica,
vol. 3, Ross and others, pp. 369a-369b.


Contents

28 H) Scientists’ Comments on the Scientific Miracles in the Holy Qur’an

Professor Persaud has included some Qur’anic verses and
sayings of the Prophet Muhammad r in some of his books. He
has also presented these verses and sayings of the Prophet Muham-
mad r at several conferences.
2) Dr. Joe Leigh Simpson is the Chairman of the Department of
Obstetrics and Gynecology, Professor of Obstetrics and Gynecol-
ogy, and Professor of Molecular and Human Genetics at the Baylor
College of Medicine, Houston, Texas, USA. Formerly, he was
Professor of Ob-Gyn and the Chairman of the Department of

Ob-Gyn at the University of Tennessee, Memphis, Tennessee,
USA. He was also the President of the American Fertility Society.
He has received many awards, including the Association of Pro-
fessors of Obstetrics and Gynecology Public Recognition Award
Chapter 1

in 1992. Professor Simpson studied the following two sayings of
the Prophet Muhammad r:
{ In every one of you, all components of your creation are
collected together in your mother’s womb by forty days... }1
{ If forty-two nights have passed over the embryo, God
sends an angel to it, who shapes it and creates its hearing,
vision, skin, flesh, and bones.... }2
He studied these two sayings of the Prophet Muhammad r
extensively, noting that the first forty days constitute a clearly
distinguishable stage of embryo-genesis. He was particularly
impressed by the absolute precision and accuracy of those sayings
of the Prophet Muhammad r. Then, during one conference, he
gave the following opinion:
“So that the two hadeeths (the sayings of the Prophet Muham-
mad r) that have been noted provide us with a specific time table
for the main embryological development before forty days. Again,
the point has been made, I think, repeatedly by other speakers this
(1) Narrated in Saheeh Muslim, #2643, and Saheeh Al-Bukhari, #3208.
Note: What is between these special brackets {...} in this book is a
translation of what the Prophet Muhammad r said. Also note that
this symbol # used in the footnotes, indicates the number of the
hadeeth. A hadeeth is a reliably transmitted report by the Prophet
Muhammad’s r companions of what he said, did, or approved of.
(2) Narrated in Saheeh Muslim, #2645.


Contents

morning: these hadeeths could not have been obtained on the basis
of the scientific knowledge that was available [at] the time of their
writing . . . . It follows, I think, that not only there is no conflict
between genetics and religion but, in fact, religion can guide
science by adding revelation to some of the traditional scientific
approaches, that there exist statements in the Qur’an shown cen-
turies later to be valid, which support knowledge in the Qur’an
having been derived from God.”
3) Dr. E. Marshall Johnson is Professor Emeritus of Anatomy

and Developmental Biology at Thomas Jefferson University,
Philadelphia, Pennsylvania, USA. There, for 22 years he was
Professor of Anatomy, the Chairman of the Department of Anat-
omy, and the Director of the Daniel Baugh Institute. He was also

Chapter 1
the President of the Teratology Society. He has authored more
than 200 publications. In 1981, during the Seventh Medical Con-
ference in Dammam, Saudi Arabia, Professor Johnson said in the
presentation of his research paper:
“Summary: The Qur’an describes not only the development
of external form, but emphasizes also the internal stages, the stages
inside the embryo, of its creation and development, emphasizing
major events recognized by contemporary science.”
Also he said: “As a scientist, I can only deal with things which
I can specifically see. I can understand embryology and develop-
mental biology. I can understand the words that are translated to
me from the Qur’an. As I gave the example before, if I were to
transpose myself into that era, knowing what I knew today and
describing things, I could not describe the things which were
described. I see no evidence for the fact to refute the concept that
this individual, Muhammad, had to be developing this information
from some place. So I see nothing here in conflict with the
concept that divine intervention was involved in what he was able
to write.”1
4) Dr. William W. Hay is a well-known marine scientist. He is
Professor of Geological Sciences at the University of Colorado,
Boulder, Colorado, USA. He was formerly the Dean of the
(1) The Prophet Muhammad r was illiterate. He could not read nor
write, but he dictated the Qur’an to his Companions and commanded
some of them to write it down.


Contents

30 H) Scientists’ Comments on the Scientific Miracles in the Holy Qur’an

Rosenstiel School of Marine and Atmospheric Science at the
University of Miami, Miami, Florida, USA. After a discussion
with Professor Hay about the Qur’an’s mention of recently discov-
ered facts on seas, he said:
“I find it very interesting that this sort of information is in the
ancient scriptures of the Holy Qur’an, and I have no way of
knowing where they would come from, but I think it is extremely
interesting that they are there and that this work is going on to
discover it, the meaning of some of the passages.” And when he

was asked about the source of the Qur’an, he replied:
“Well, I would think it must be the divine being.”
5) Dr. Gerald C. Goeringer is Course Director and Associate
Chapter 1

Professor of Medical Embryology at the Department of Cell Biol-
ogy, School of Medicine, Georgetown University, Washington,
DC, USA. During the Eighth Saudi Medical Conference in Ri-
yadh, Saudi Arabia, Professor Goeringer stated the following in
the presentation of his research paper:
“In a relatively few aayahs (Qur’anic verses) is contained a
rather comprehensive description of human development from the
time of commingling of the gametes through organogenesis. No
such distinct and complete record of human development, such as
classification, terminology, and description, existed previously. In
most, if not all, instances, this description antedates by many cen-
turies the recording of the various stages of human embryonic and
fetal development recorded in the traditional scientific literature.”
6) Dr. Yoshihide Kozai is Professor Emeritus at Tokyo Univer-
sity, Hongo, Tokyo, Japan, and was the Director of the National
Astronomical Observatory, Mitaka, Tokyo, Japan. He said:
“I am very much impressed by finding true astronomical facts
in [the] Qur’an, and for us the modern astronomers have been
studying very small pieces of the universe. We’ve concentrated
our efforts for understanding of [a] very small part. Because by
using telescopes, we can see only very few parts [of] the sky
without thinking [about the] whole universe. So, by reading [the]
Qur’an and by answering to the questions, I think I can find my
future way for investigation of the universe.”


Contents

7) Professor Tejatat Tejasen is the Chairman of the Department
of Anatomy at Chiang Mai University, Chiang Mai, Thailand.
Previously, he was the Dean of the Faculty of Medicine at the same
university. During the Eighth Saudi Medical Conference in Ri-
yadh, Saudi Arabia, Professor Tejasen stood up and said:
“During the last three years, I became interested in the Qur’an .
. . . From my study and what I have learned from this conference, I
believe that everything that has been recorded in the Qur’an four-
teen hundred years ago must be the truth, that can be proved by the

scientific means. Since the Prophet Muhammad could neither read
nor write, Muhammad must be a messenger who relayed this truth,
which was revealed to him as an enlightenment by the one who is
eligible [as the] creator. This creator must be God. Therefore, I

Chapter 1
think this is the time to say La ilaha illa Allah, there is no god to
worship except Allah (God), Muhammadur rasoolu Allah, Mu-
hammad is Messenger (Prophet) of Allah (God). Lastly, I must
congratulate for the excellent and highly successful arrangement
for this conference . . . . I have gained not only from the scientific
point of view and religious point of view but also the great chance
of meeting many well-known scientists and making many new
friends among the participants. The most precious thing of all that
I have gained by coming to this place is La ilaha illa Allah,
Muhammadur rasoolu Allah, and to have become a Muslim.”

After all these examples we have seen about the scientific
miracles in the Holy Qur’an and all these scientists’ comments on
this, let us ask ourselves these questions:
§ Could it be a coincidence that all this recently discovered
scientific information from different fields was mentioned in
the Qur’an, which was revealed fourteen centuries ago?
§ Could this Qur’an have been authored by Muhammad r or
by any other human being?
The only possible answer is that this Qur’an must be the literal
word of God, revealed by Him.
(For more information, online articles, books, or vide-
otapes on scientific miracles in the Holy Qur’an, please visit
www.islam-guide.com/science or contact one of the organi-
zations listed on pages 69-70.)


Contents

32 (2) The Great Challenge to Produce One Chapter Like the Chapters of the Holy Qur’an
(2) The Great Challenge to Produce
One Chapter Like the Chapters
of the Holy Qur’an
( And if you are in doubt about what We have
revealed (the Qur’an) to Our worshiper (Mu-
hammad r), then produce a chapter like it,

and call your witnesses (supporters and help-
ers) besides God if you are truthful. And if
you do not do it, and you can never do it, then
fear the Fire (Hell) whose fuel is men and
Chapter 1

stones. It has been prepared for disbelievers.
And give good news (O Muhammad) to those
who believe and do good deeds, that for them
are gardens (Paradise) in which rivers
flow.... ) (Qur’an, 2:23-25)

Ever since the Qur’an was revealed, fourteen centuries ago,
no one has been able to produce a single chapter like the chapters
of the Qur’an in their beauty, eloquence, splendor, wise legislation,
true information, true prophecy, and other perfect attributes. Also,
note that the smallest chapter in the Qur’an (Chapter 108) is only
ten words, yet no one has ever been able to meet this challenge,

The smallest chapter in the Holy Qur’an (Chapter 108) is only ten words, yet no one has
ever been able to meet the challenge to produce one chapter like the chapters of the Holy
Qur’an.


Contents

(3) Biblical Prophecies on the Advent of Muhammad , the Prophet of Islam 33
then or today.1 Some of the disbelieving Arabs who were enemies
of Muhammad r tried to meet this challenge to prove that Mu-
hammad r was not a true prophet, but they failed to do so.2 This
failure was despite the fact that the Qur’an was revealed in their
own language and dialect and that the Arabs at the time of
Muhammad r were a very eloquent people who used to compose
beautiful and excellent poetry, still read and appreciated today.

(3) Biblical Prophecies on the Advent of

Muhammad r, the Prophet of Islam
The Biblical prophecies on the
advent of the Prophet Muham-

Chapter 1
mad r are evidence of the truth of
Islam for people who believe in
the Bible.
In Deuteronomy 18, Moses
stated that God told him: “I will
raise up for them a prophet
like you from among their brothers; I will put
my words in his mouth, and he will tell them
everything I command him. If anyone does not listen to my
words that the prophet speaks in my name, I myself will call
him to account.” (Deuteronomy 18:18-19)3
From these verses we conclude that the prophet in this proph-
ecy must have the following three characteristics:
1) That he will be like Moses.
2) That he will come from the brothers of the Israelites, i.e. the
Ishmaelites.
3) That God will put His words into the mouth of this prophet
and that he will declare what God commands him.
Let us examine these three characteristics in more depth.
(1) See Al-Borhan fee Oloom Al-Qur’an, Al-Zarkashy, vol. 2, p. 224.
(2) See Al-Borhan fee Oloom Al-Qur’an, Al-Zarkashy, vol. 2, p. 226.
(3) The verses of the Bible in this book have been taken from The NIV
Study Bible, New International Version.


Contents

34 (3) Biblical Prophecies on the Advent of Muhammad , the Prophet of Islam

1) A prophet like Moses:
There were hardly any two prophets who were so much alike
as Moses and Muhammad r. Both were given a comprehensive
law and code of life. Both encountered their enemies and were
victorious in miraculous ways. Both were accepted as prophets
and statesmen. Both migrated following conspiracies to assassi-
nate them. Analogies between Moses and Jesus overlook not only
the above similarities but other crucial ones as well. These include
the natural birth, the family life, and the death of Moses and

Muhammad r but not that of Jesus. Moreover, Jesus was regarded
by his followers as the Son of God and not exclusively as a prophet
of God, as Moses and Muhammad r were and as Muslims believe
Jesus was. So, this prophecy refers to Muhammad r and not to
Chapter 1

Jesus, because Muhammad r is more like Moses than Jesus.
Also, one notices from the Gospel of John that the Jews were
waiting for the fulfillment of three distinct prophecies: 1) The
coming of Christ, 2) The coming of Elijah, 3) The coming of the
Prophet. This is obvious from the three questions that were posed
to John the Baptist: “Now this was John’s testimony, when the
Jews of Jerusalem sent priests and Levites to ask him who he
was. He did not fail to confess, but confessed freely, ‘I am not
the Christ.’ They asked him, ‘Then who are you? Are you
Elijah?’ He said, ‘I am not.’ ‘Are you the Prophet?’ He an-
swered, ‘No.’” (John 1:19-21). If we look in a Bible with cross-
references, we will find in the marginal notes where the words “the
Prophet” occur in John 1:21, that these words refer to the prophecy
of Deuteronomy 18:15 and 18:18.1 We conclude from this that
Jesus Christ is not the prophet mentioned in Deuteronomy 18:18.
2) From the brothers of the Israelites:
Abraham had two sons, Ishmael and Isaac (Genesis 21).
Ishmael became the grandfather of the Arab nation, and Isaac
became the grandfather of the Jewish nation. The prophet spoken
of was not to come from among the Jews themselves, but from
among their brothers, i.e. the Ishmaelites. Muhammad r, a de-
scendant of Ishmael, is indeed this prophet.
(1) See the marginal notes in The NIV Study Bible, New International
Version on verse 1:21, p. 1594.


Contents

(4) The Verses in the Qur’an That Mention Future Events Which Later Came to Pass 35
Also, Isaiah 42:1-13 speaks of the servant of God, His “chosen
one” and “messenger” who will bring down a law. “He will not
falter or be discouraged till he establishes justice on earth. In
his law the islands will put their hope.” (Isaiah 42:4). Verse 11,
connects that awaited messenger with the descendants of Kedar.
Who is Kedar? According to Genesis 25:13, Kedar was the second
son of Ishmael, the ancestor of the Prophet Muhammad r.
3) God will put His words in the mouth of this prophet:
The words of God (the Holy Qur’an) were truly put into

Muhammad’s r mouth. God sent the Angel Gabriel to teach
Muhammad r the exact words of God (the Holy Qur’an) and asked
him to dictate them to the people as he heard them. The words are
therefore not his own. They did not come from his own thoughts,

Chapter 1
but were put into his mouth by the Angel Gabriel. During the life
time of Muhammad r, and under his supervision, these words
were then memorized and written by his companions.
Note that God has said in the prophecy of Deuteronomy: “If
anyone does not listen to my words that the prophet speaks in
my name, I myself will call him to account.” (Deuteronomy,
18:19). This means that whoever believes in the Bible must be-
lieve in what this prophet says, and this prophet is Muhammad r.
(Please visit www.islam-guide.com/mib for more informa-
tion on Muhammad r in the Bible.)

(4) The Verses in the Qur’an That Mention
Future Events Which Later Came to Pass
An example of the events foretold in the Qur’an is the victory
of the Romans over the Persians within three to nine years after the
Romans were defeated by the Persians. God has said in the Qur’an:
( The Romans have been defeated in the near-
est land (to the Arabian Peninsula), and they,
after their defeat, will be victorious within
bedd’ (three to nine) years.... ) (Qur’an, 30:2-4)
Let us see what history tells us about these wars. A book
entitled History of the Byzantine State says that the Roman army


Contents

36 (5) Miracles Performed by the Prophet Muhammad

was badly defeated at Antioch in 613, and as a result, the Persians
swiftly pushed forward on all fronts.1 At that time, it was hard
to imagine that the Romans would defeat the Persians, but the
Qur’an foretold that the Romans would be victorious within three
to nine years. In 622, nine years after the Romans’ defeat, the
two forces (Romans and Persians) met on Armenian soil, and the
result was the decisive victory of the Romans over the Persians,
for the first time after the Romans’ defeat in 613.2 The prophecy
was fulfilled just as God has said in the Qur’an.

There are also many other verses in the Qur’an and sayings of
Muhammad r that mention future events which later came to pass.

(5) Miracles Performed by
Chapter 1

the Prophet Muhammad r
Many miracles were performed by the Prophet Muhammad r
by God’s permission. These miracles were witnessed by many
people. For example:
§ When the unbelievers in Makkah asked the Prophet Muham-
mad r to show them a miracle, he showed them the splitting
of the moon.3
§ Another miracle was the flowing of water through Muham-
mad’s r fingers when his companions got thirsty and had no
water except a little in a vessel. They came to him and told
him that they had no water to make ablution nor to drink except
for what was in the vessel. So, Muhammad r put his hand in
the vessel, and the water started gushing out between his
fingers. So, they drank and made ablution. They were one
thousand five hundred companions.4
There were also many other miracles that were performed by
him or which happened to him.

(1) History of the Byzantine State, Ostrogorsky, p. 95.
(2) History of the Byzantine State, Ostrogorsky, pp. 100-101, and
History of Persia, Sykes, vol. 1, pp. 483-484. Also see The New
Encyclopaedia Britannica, Micropaedia vol. 4, p. 1036.
(3) Narrated in Saheeh Al-Bukhari, #3637, and Saheeh Muslim, #2802.


Contents

(6) The Simple Life of Muhammad 37
(6) The Simple Life of Muhammad r
If we compare the life of Muhammad r before his mission as
a prophet and his life after he began his mission as a prophet, we
will conclude that it is beyond reason to think that Muhammad r
was a false prophet, who claimed prophethood to attain material
gains, greatness, glory, or power.
Before his mission as a prophet, Muhammad r had no finan-
cial worries. As a successful and reputed merchant, Muhammad r

drew a satisfactory and comfortable income. After his mission as
a prophet and because of it, he became worse off materially. To
clarify this more, let us browse the following sayings on his life:
§ Aa’isha, Muhammad’s r wife, said: “O my nephew, we

Chapter 1
would sight three new moons in two months without lighting
a fire (to cook a meal) in the Prophet’s r houses.” Her
nephew asked: “O Aunt, what sustained you?” She said: “The
two black things, dates and water, but the Prophet r had some
Ansar neighbors who had milk-giving she-camels and they
used to send the Prophet r some of its milk.”1
§ Sahl Ibn Sa’ad, one of Muhammad’s r companions, said:
“The Prophet of God r did not see bread made from fine flour
from the time God sent him (as a prophet) until he died.”2
§ Aa’isha, Muhammad’s r wife, said: “The mattress of the
Prophet r, on which he slept, was made of leather stuffed with
the fiber of the date-palm tree.”3
§ Amr Ibn Al-Hareth, one of Muhammad’s r companions, said
that when the Prophet r died, he left neither money nor
anything else except his white riding mule, his arms, and a
piece of land which he left to charity.4
Muhammad r lived this hard life till he died although the
Muslim treasury was at his disposal, the greater part of the Arabian

(2) Narrated in Saheeh Al-Bukhari, #5413, and Al-Tirmizi, #2364.
(4) Narrated in Saheeh Al-Bukhari, #2739, and Mosnad Ahmad, #17990.


Contents

38 (6) The Simple Life of Muhammad

Peninsula was Muslim before he died, and the Muslims were
victorious after eighteen years of his mission.
Is it possible that Muhammad r might have claimed
prophethood in order to attain status, greatness, and power? The
desire to enjoy status and power is usually associated with good
food, fancy clothing, monumental palaces, colorful guards, and
indisputable authority. Do any of these indicators apply to Mu-
hammad r? A few glimpses of his life that may help answer this
question follow.

Despite his responsibilities as a prophet, a teacher, a statesman,
and a judge, Muhammad r used to milk his goat,1 mend his
clothes, repair his shoes,2 help with the household work,3 and visit
poor people when they got sick.4 He also helped his companions
Chapter 1

in digging a trench by moving sand with them.5 His life was an
amazing model of simplicity and humbleness.
Muhammad’s r followers loved him, respected him, and
trusted him to an amazing extent. Yet he continued to emphasize
that deification should be directed to God and not to him person-
ally. Anas, one of Muhammad’s r companions, said that there was
no person whom they loved more than Muhammad r, yet when he
came to them, they did not stand up for him because he hated their
standing up for him,6 as other people do with their great people.
Long before there was any prospect of success for Islam and
at the outset of a long and painful era of torture, suffering, and
persecution of Muhammad r and his followers, he received an
interesting offer. An envoy of the pagan leaders, Otba, came to
him saying: “...If you want money, we will collect enough money
for you so that you will be the richest one of us. If you want
leadership, we will take you as our leader and never decide on any
matter without your approval. If you want a kingdom, we will

(1) Narrated in Mosnad Ahmad, #25662.
(4) Narrated in Mowatta’ Malek, #531.
(5) Narrated in Saheeh Al-Bukhari, #3034, and Saheeh Muslim, #1803,
and Mosnad Ahmad, #18017.
(6) Narrated in Mosnad Ahmad, #12117, and Al-Tirmizi, #2754.


Contents

(6) The Simple Life of Muhammad 39
crown you king over us...” Only one concession was required from
Muhammad r in return for that, to give up calling people to Islam
and worshipping God alone without any partner. Wouldn’t this
offer be tempting to one pursuing worldly benefit? Was Muham-
mad r hesitant when the offer was made? Did he turn it down as
a bargaining strategy leaving the door open for a better offer? The
following was his answer: { In the Name of God, the Most
Gracious, the Most Merciful } And he recited to Otba the verses
of the Qur’an 41:1-38.1 The Following are some of these verses:

( A revelation from (God), the Most Gra-
cious, the Most Merciful; a Book whereof the
verses are explained in detail; a Qur’an in
Arabic, for people who know, giving good

Chapter 1
news and warning, yet most of them turn
away, so they do not listen. ) (Qur’an, 41:2-4)
On another occasion and in response to his uncle’s plea to stop
calling people to Islam, Muhammad’s r answer was as decisive
and sincere: { I swear by the name of God, O Uncle!, that if they
place the sun in my right-hand and the moon in my left-hand
in return for giving up this matter (calling people to Islam), I
will never desist until either God makes it triumph or I perish
defending it. }2
Muhammad r and his few followers did not only suffer from
persecution for thirteen years but the unbelievers even tried to kill
Muhammad r several times. On one occasion they attempted to
kill him by dropping a large boulder, which could barely be lifted,
on his head.3 Another time they tried to kill him by poisoning his
food.4 What could justify such a life of suffering and sacrifice
even after he was fully triumphant over his adversaries? What
could explain the humbleness and nobility which he demonstrated
in his most glorious moments when he insisted that success is due
only to God’s help and not to his own genius? Are these the
characteristics of a power-hungry or a self-centered man?
(1) Al-Serah Al-Nabaweyyah, Ibn Hesham, vol. 1, pp. 293-294.
(4) Narrated in Al-Daremey, #68, and Abu-Dawood, #4510.


Contents

40 (7) The Phenomenal Growth of Islam

(7) The Phenomenal Growth of Islam
At the end of this chapter, it may be appropriate to point out an
important indication of the truth of Islam. It is well known that in
the USA and the whole world, Islam is the fastest-growing relig-
ion. The following are some observations on this phenomenon:
§ “Islam is the fastest-growing religion in America, a guide and
pillar of stability for many of our people...” (Hillary Rodham
Clinton, Los Angeles Times).1
§ “Moslems are the world’s fastest-growing group...” (The

Population Reference Bureau, USA Today).2
§ “....Islam is the fastest-growing religion in the country.” (Ger-
aldine Baum; Newsday Religion Writer, Newsday).3
Chapter 1

§ “Islam, the fastest-growing religion in the United States...”
(Ari L. Goldman, New York Times).4
This phenomenon indicates that Islam is truly a religion from
God. It is unreasonable to think that so many Americans and peo-
ple from different countries have converted to Islam without care-
ful consideration and deep contemplation before concluding that
Islam is true. These converts have come from different countries,
classes, races, and walks of life. They include scientists, profes-
sors, philosophers, journalists, politicians, actors, and athletes.

The points mentioned in this chapter constitute only some of
the evidence supporting the belief that the Qur’an is the literal word
of God, that Muhammad r is truly a prophet sent by God, and that
Islam is truly a religion from God.
###
(1) Larry B. Stammer, Times Religion Writer, “First Lady Breaks
Ground With Muslims,” Los Angeles Times, Home Edition, Metro
Section, Part B, May 31, 1996, p. 3.
(2) Timothy Kenny, “Elsewhere in the World,” USA Today, Final
Edition, News Section, February 17, 1989, p. 4A.
(3) Geraldine Baum, “For Love of Allah,” Newsday, Nassau and Suffolk
Edition, Part II, March 7, 1989, p. 4.
(4) Ari L. Goldman, “Mainstream Islam Rapidly Embraced By Black
Americans,” New York Times, Late City Final Edition, February 21,
1989, p. 1.


Contents

(1) The Door to Eternal Paradise 41
Chapter 2

some benefits of islam

Islam provides many benefits for the individual and the soci-
ety. This chapter mentions some of the benefits gained through
Islam for the individual.

(1) The Door to Eternal Paradise
( And give good news (O Muhammad) to
those who believe and do good deeds, that
they will have gardens (Paradise) in which
rivers flow.... ) (Qur’an, 2:25)
God has also said:
( Race one with another for forgiveness from
your Lord and for Paradise, whose width is
as the width of the heavens and the earth,
which has been prepared for those who be-
Some Benefits of Islam
lieve in God and His messengers.... ) (Qur’an,
Chapter 2
57:21)
The Prophet Muhammad r told us that the lowest in rank
among the dwellers of Paradise will have ten times the like of this
world,1 and he or she will have whatever he or she desires and ten
times like it.2 Also, the Prophet Muhammad r said: { A space
in Paradise equivalent to the size of a foot would be better
than the world and what is in it. }3 He also said: { In Paradise
there are things which no eye has seen, no ear has heard, and
no human mind has thought of. }4 He also said: { The most
miserable man in the world of those meant for Paradise will
(2) Narrated in Saheeh Muslim, #188, and Mosnad Ahmad, #10832.


Contents

42 (2) Salvation from Hellfire

be dipped once in Paradise. Then he will be asked: “Son of
Adam, did you ever face any misery? Did you ever experience
any hardship?” So he will say: “No, by God, O Lord! I never
faced any misery, and I never experienced any hardship.” }1
If you enter Paradise, you will live a very happy life without
sickness, pain, sadness, or death; God will be pleased with you;
and you will live there forever. God has said in the Qur’an:
( But those who believe and do good deeds,
We will admit them to gardens (Paradise) in
which rivers flow, lasting in them forever.... )
(Qur’an, 4:57)
(Please visit www.islam-guide.com/hereafter for more in-
formation on Paradise or the life after death.)

(2) Salvation from Hellfire
( Those who have disbelieved and died in
disbelief, the earth full of gold would not be
accepted from any of them if one offered it as
a ransom. They will have a painful punish-

ment, and they will have no helpers. )
(Qur’an, 3:91)
Chapter 2

So, this life is our only chance to win Paradise and to escape
from Hellfire, because if someone dies in disbelief, he will not have
another chance to come back to this world to believe. As God has
said in the Qur’an about what is going to happen for the unbelievers
on the Day of Judgment:
( If you could but see when they are set before
the Fire (Hell) and say: “Would that we might
return (to the world)! Then we would not
reject the verses of our Lord, but we would
be of the believers!” ) (Qur’an, 6:27)
But no one will have this second opportunity.


Contents

(3) Real Happiness and Inner Peace 43
The Prophet Muhammad r said: { The happiest man in the
world of those doomed to the Fire (Hell) on the Day of Judg-
ment will be dipped in the Fire once. Then he will be asked:
“Son of Adam, did you ever see any good? Did you ever expe-
rience any blessing?” So he will say: “No, by God, O Lord!” }1

(3) Real Happiness and Inner Peace
Real happiness and peace can be
found in submitting to the commands of
the Creator and the Sustainer of this
world. God has said in the Qur’an:
( Truly, in remembering
God do hearts find rest. )
(Qur’an, 13:28)

On the other hand, the one who
turns away from the Qur’an will have a
life of hardship in this world. God has
said:

( But whoever turns away from the Qur’an,2
he will have a hard life, and We will raise him
up blind on the Day of Judgment. ) (Qur’an, Chapter 2
20:124)

This may explain why some people commit suicide while they
enjoy the material comfort money can buy. For example, look at
Cat Stevens (now Yusuf Islam), formerly a famous pop singer who
used to earn sometimes more than $150,000 a night. After he
converted to Islam, he found true happiness and peace, which he
had not found in material success.3

(2) i.e. neither believes in the Qur’an nor acts on its orders.
(3) The present mailing address of Cat Stevens (Yusuf Islam), in case
you would like to ask him about his feelings after he converted to
Islam, is: 2 Digswell Street, London N7 8JX, United Kingdom.


Contents

44 (4) Forgiveness for All Previous Sins

To read the stories of people who have converted to Islam,
please visit www.islam-guide.com/stories or refer to the book
entitled Why Islam is Our Only Choice.1 At this web page and in
this book, you can read the thoughts and feelings of these people,
who are from different countries and have different backgrounds
and levels of education.

(4) Forgiveness for All Previous Sins
When someone converts to Islam, God forgives all of his
previous sins and evil deeds. A man called Amr came to the
Prophet Muhammad r and said: “Give me your right hand so
that I may give you my pledge of loyalty.” The Prophet r
stretched out his right hand. Amr withdrew his hand. The
Prophet r said: { What has happened to you, O Amr? } He
replied: “I intend to lay down a condition.” The Prophet r
asked: { What condition do you intend to put forward? } Amr
said: “That God forgive my sins.” The Prophet r said:
{ Didn’t you know that converting to Islam erases all previous
sins? }2
After converting to Islam, the person will be rewarded for his

or her good and bad deeds according to the following saying of the
Prophet Muhammad r: { Your Lord, Who is blessed and ex-
Chapter 2

alted, is most merciful. If someone intends to do a good deed
but does not do it, a good deed will be recorded for him. And
if he does do it, (a reward of) ten to seven hundred or many
more times (the reward of the good deed), will be recorded for
him. And if someone intends to do a bad deed but does not do
it, a good deed will be recorded for him. And if he does do it, a
bad deed will be recorded against him or God will wipe it out. }3
###
(1) This book is by Muhammad H. Shahid. For a copy of this book,
please visit www.islam-guide.com/stories or contact one of the
organizations listed on pages 69-70.
(3) Narrated in Mosnad Ahmad, #2515, and Saheeh Muslim, #131.


Contents

What Is Islam? Ÿ Some Basic Islamic Beliefs 45
Chapter 3

general information
on islam

What Is Islam?
The religion of Islam is the acceptance of and obedience to
the teachings of God which He revealed to His last prophet,
Muhammad r.

Some Basic Islamic Beliefs
1) Belief in God:
Muslims believe in one, unique, incomparable God, Who has
no son nor partner, and that none has the right to be worshipped
but Him alone. He is the true God, and every other deity is false.
He has the most magnificent names and sublime perfect attributes.
No one shares His divinity, nor His attributes. In the Qur’an, God
describes Himself:
( Say: “He is God, the One. God, to Whom
the creatures turn for their needs. He begets
not, nor was He
begotten, and
there is none like
Him.” )
(Qur’an, 112:1-4)
General Information on Islam

No one has the right to
be invoked, supplicated,
Chapter 3

prayed to, or shown any act
of worship, but God alone.
Chapter 112 of the Qur’an written in Arabic
calligraphy.


Contents

46 Some Basic Islamic Beliefs

God alone is the Almighty, the Creator, the Sovereign, and the
Sustainer of everything in the whole universe. He manages all
affairs. He stands in need of none of His creatures, and all His
creatures depend on Him for all that they need. He is the All-Hear-
ing, the All-Seeing, and the All-Knowing. In a perfect manner,
His knowledge encompasses all things, the open and the secret,
and the public and the private. He knows what has happened, what
will happen, and how it will happen. No affair occurs in the whole
world except by His will. Whatever He wills is, and whatever He
does not will is not and will never be. His will is above the will of
all the creatures. He has power over all things, and He is able to
do everything. He is the Most Gracious, the Most Merciful, and
the Most Beneficent. In one of the sayings of the Prophet Muham-
mad r, we are told that God is more merciful to His creatures than
a mother to her child.1 God is far removed from injustice and
tyranny. He is All-Wise in all of His actions and decrees. If
someone wants something from God, he or she can ask God
directly without asking anyone else to intercede with God for him
or her.
God is not Jesus, and Jesus is not God.2 Even Jesus himself
rejected this. God has said in the Qur’an:
( Indeed, they have disbelieved who have
said: “God is the Messiah (Jesus), son of
Mary.” The Messiah said: “Children of Is-
rael, worship God, my Lord and your Lord.
Whoever associates partners in worship with
God, then God has forbidden Paradise for
him, and his home is the Fire (Hell). For the


(2) It was reported by the Associated Press, London, on June 25, 1984,
that a majority of the Anglican bishops surveyed by a television
program said: “Christians are not obliged to believe that Jesus Christ
Chapter 3

was God.” The poll was of 31 of England’s 39 bishops. The report
further stated that 19 of the 31 bishops said it was sufficient to regard
Jesus as “God’s supreme agent.” The poll was conducted by London
Weekend Television’s weekly religious program, “Credo.”


Contents

Some Basic Islamic Beliefs 47
wrongdoers,1 there will be no helpers.” )
(Qur’an, 5:72)
God is not a trinity. God has said in the Qur’an:
( Indeed, they disbelieve who say: “God is the
third of three (in a trinity),” when there is no
god but one God. If they desist not from what
they say, truly, a painful punishment will
befall the disbelievers among them. Would
they not rather repent to God and ask His
forgiveness? For God is Oft-Forgiving, Most
Merciful. The Messiah (Jesus), son of Mary,
was no more than a messenger... ) (Qur’an,
5:73-75)
Islam rejects that God rested on the seventh day of the creation,
that He wrestled with one of His angels, that He is an envious
plotter against mankind, or that He is incarnate in any human being.
Islam also rejects the attribution of any human form to God. All
of these are considered blasphemous. God is the Exalted. He is
far removed from every imperfection. He never becomes weary.
He does not become drowsy nor does he sleep.
The Arabic word Allah means God (the one and only true God
who created the whole universe). This word Allah is a name for
God, which is used by Arabic speakers, both Arab Muslims and
Arab Christians. This word cannot be used to designate anything
other than the one true God. The Arabic word Allah occurs in the
Qur’an more than 2150 times. In Aramaic, a language related
closely to Arabic and the language that Jesus habitually spoke,2
God is also referred to as Allah.

2) Belief in the Angels:

Muslims believe in the existence of the angels and that they
are honored creatures. The angels worship God alone, obey Him,
and act only by His command. Among the angels is Gabriel, who
Chapter 3

brought down the Qur’an to Muhammad r.
(1) The wrongdoers include the polytheists.
(2) NIV Compact Dictionary of the Bible, Douglas, p. 42.


Contents

48 Some Basic Islamic Beliefs

3) Belief in God’s Revealed Books:
Muslims believe that God revealed books to His messengers
as proof for mankind and as guidance for them. Among these
books is the Qur’an, which God revealed to the Prophet Muham-
mad r. God has guaranteed the Qur’an’s protection from any
corruption or distortion. God has said:
( Indeed, We have sent down the Qur’an, and
surely We will guard it (from corruption). )
(Qur’an, 15:9)

4) Belief in the Prophets and Messengers of God:
Muslims believe in the prophets and messengers of God,
starting with Adam, including Noah, Abraham, Ishmael, Isaac,
Jacob, Moses, and Jesus (peace be upon them). But God’s final
message to man, a reconfirmation of the eternal message, was
revealed to the Prophet Muhammad r. Muslims believe that
Muhammad r is the last prophet sent by God, as God has said:
( Muhammad is not the father of any one of
your men, but he is the Messenger of God and
the last of the prophets... ) (Qur’an, 33:40)
Muslims believe that all the prophets and messengers were
created human beings who had none of the divine qualities of God.

5) Belief in the Day of Judgment:
Muslims believe in the Day of Judgment (the Day of Resur-
rection) when all people will be resurrected for God’s judgment
according to their beliefs and deeds.

6) Belief in Al-Qadar:
Muslims believe in Al-Qadar, which is Divine Predestination,
but this belief in Divine Predestination does not mean that human

beings do not have freewill. Rather, Muslims believe that God has
given human beings freewill. This means that they can choose
right or wrong and that they are responsible for their choices.
Chapter 3

The belief in Divine Predestination includes belief in four
things: 1) God knows everything. He knows what has happened


Contents

Is There Any Sacred Source Other than the Qur an? Examples of the Prophet Muhammad s Sayings 49
and what will happen. 2) God has recorded all that has happened
and all that will happen. 3) Whatever God wills to happen hap-
pens, and whatever He wills not to happen does not happen.
4) God is the Creator of everything.
(Please visit www.islam-guide.com/beliefs for more infor-
mation on basic Islamic beliefs.)

Is There Any Sacred Source
Other than the Qur’an?
Yes. The sunnah (what the Prophet Muhammad r said, did,
or approved of) is the second source in Islam. The sunnah is
comprised of hadeeths, which are reliably transmitted reports by
the Prophet Muhammad’s r companions of what he said, did, or
approved of. Belief in the sunnah is a basic Islamic belief.

Examples of the Prophet
Muhammad’s r Sayings
§ { The believers, in their love, mercy, and kindness to one
another are like a body: if any part of it is ill, the whole
body shares its sleeplessness and fever. }1
§ { The most perfect of the believers in faith are the best of
them in morals. And the best among them are those who
are best to their wives. }2
§ { None of you believes (completely) until he loves for his
brother what he loves for himself. }3
§ { The merciful are shown mercy by the All-Merciful.
Show mercy to those on earth, and God will show mercy
to you. }4
§ { Smiling at your brother is charity... }5
§ { A good word is charity. }6

(2) Narrated in Mosnad Ahmad, #7354, and Al-Tirmizi, #1162.
Chapter 3

(4) Narrated in Al-Tirmizi, #1924, and Abu-Dawood, #4941.
(5) Narrated in Al-Tirmizi, #1956.


Contents

50 What Does Islam Say about the Day of Judgment?

§ { Whoever believes in God and the Last Day (the Day of
Judgment) should do good to his neighbor. }1
§ { God does not judge you according to your appearance
and your wealth, but He looks at your hearts and looks into
your deeds. }2
§ { Pay the worker his wage before his sweat dries. }3
§ { A man walking along a path felt very thirsty. Reaching
a well, he descended into it, drank his fill, and came up.
Then he saw a dog with its tongue hanging out, trying to
lick up mud to quench its thirst. The man said: “This dog
is feeling the same thirst that I felt.” So he went down into
the well again, filled his shoe with water, and gave the dog
a drink. So, God thanked him and forgave his sins. } The
Prophet r was asked: “Messenger of God, are we re-
warded for kindness towards animals?” He said: { There
is a reward for kindness to every living animal or human. }4

What Does Islam Say about
the Day of Judgment?
Like Christians, Muslims believe that the present life is only
a trial preparation for the next realm of existence. This life is a test
for each individual for the life after death. A day will come when
the whole universe will be destroyed and the dead will be resur-
rected for judgment by God. This day will be the beginning of a
life that will never end. This day is the Day of Judgment. On that
day, all people will be rewarded by God according to their beliefs
and deeds. Those who die while believing that “There is no true
god but God, and Muhammad is the Messenger (Prophet) of
God” and are Muslim will be rewarded on that day and will be

admitted to Paradise forever, as God has said:
Chapter 3

(2) Narrated in Saheeh Muslim, #2564.
(3) Narrated in Ibn Majah, #2443.


Contents

What Does Islam Say about the Day of Judgment? 51
( And those who believe and do good deeds,
they are dwellers of Paradise, they dwell
therein forever. ) (Qur’an, 2:82)

But those who die while not believing that “There is no true
god but God, and Muhammad is the Messenger (Prophet) of
God” or are not Muslim will lose Paradise forever and will be sent
to Hellfire, as God has said:
( And whoever seeks a religion other than
Islam, it will not be accepted from him and he
will be one of the losers in the Hereafter. )
(Qur’an, 3:85)

And as He has said:
( Those who have disbelieved and died in
disbelief, the earth full of gold would not be
accepted from any of them if it were offered
as a ransom. They will have a painful pun-
ishment, and they will have no helpers. )
(Qur’an, 3:91)

One may ask, ‘I think Islam is a good religion, but if I were to
convert to Islam, my family, friends, and other people would
persecute me and make fun of me. So if I don’t convert to Islam,
will I enter Paradise and be saved from Hellfire?’
The answer is what God has said in the preceding verse: “And
whoever seeks a religion other than Islam, it will not be
accepted from him and he will be one of the losers in the
Hereafter.”
After having sent the Prophet Muhammad r to call people to

Islam, God does not accept adherence to any religion other than
Islam. God is our Creator and Sustainer. He created for us
whatever is in the earth. All the blessings and good things we have
Chapter 3

are from Him. So after all this, when someone rejects belief in
God, His Prophet Muhammad r, or His religion of Islam, it is just
that he or she be punished in the Hereafter. Actually, the main


Contents

52 How Does Someone Become a Muslim?

purpose of our creation is to worship God alone and to obey Him,
as God has said in the Holy Qur’an (51:56).
This life we live today is a very short life. The unbelievers on
the Day of Judgment will think that the life they lived on earth was
only a day or part of a day, as God has said:
( He (God) will say: “How many years did
you stay on the earth?” They will say: “We
stayed a day or part of a day....” ) (Qur’an,
23:112-113)
And He has said:
( Did you then think that We had created you
in jest (without any purpose), and that you
would not be returned to Us (in the Hereaf-
ter)? So, God is exalted, the True King. None
has the right to be worshipped but Him... )
(Qur’an, 23:115-116)
The life in the Hereafter is a real life. It is not only spiritual,
but physical as well. We will live there with our souls and bodies.
In comparing this world with the Hereafter, Muhammad r said:
{ The value of this world compared to that of the Hereafter is
like what your finger brings from the sea when you put it in and
then take it out. }1 That is, the value of this world compared to that
of the Hereafter is like a few drops of water compared to the sea.

How Does Someone Become a Muslim?
Simply by saying with conviction, “La ilaha illa Allah,
Muhammadur rasoolu Allah,” one converts to Islam and becomes
a Muslim. This saying means “There is no true god but God
(Allah),2 and Muhammad is the Messenger (Prophet) of God.”

(2) As was mentioned on page 47, the Arabic word Allah means God
Chapter 3

(the one and only true God who created the whole universe). This
word Allah is a name for God, which is used by Arabic speakers,
both Arab Muslims and Arab Christians. For more details on the
word Allah, see the next to last paragraph of page 47.


Contents

How Does Someone Become a Muslim? 53
The first part, “There is no true god but God,” means that none has
the right to be worshipped but God alone, and that God has neither
partner nor son. To be a Muslim, one should also:
§ Believe that the Holy Qur’an is the literal word of God,
revealed by Him.
§ Believe that the Day of Judgment (the Day of Resurrection)
is true and will come, as God promised in the Qur’an.
§ Accept Islam as his or her religion.
§ Not worship anything nor anyone except God.
The Prophet Muhammad r said: { God is more joyful at the
repentance of someone when he turns to Him in repentance
than one of you would be if he were riding his camel in the
wilderness, and it runs away from him, carrying his food and
drink, so that he loses all hope of getting it back. He comes to
a tree and lies down in its shade (awaiting death), for he has
lost all hope of finding his camel. Then, while he is in that state
(of desperation), suddenly it is there before him! So he seizes
its halter and cries out from the depth of his joy: “O God, You
are my servant and I am Your Lord!” His mistake comes from
the intensity of his joy. }1

Chapter 3

The saying, “There is no true god but God, and Muhammad is the Messenger
(Prophet) of God,” inscribed over an entrance.



Contents

54 What Is the Qur an About? Who Is the Prophet Muhammad ?

What Is the Qur’an About?
The Qur’an, the last revealed word of God, is the primary
source of every Muslim’s faith and
practice. It deals with all the sub-
jects which concern human be-
ings: wisdom, doctrine, wor-
ship, transactions, law, etc.,
but its basic theme is the rela-
tionship between God and His creatures.
At the same time, it provides guidelines and detailed teachings for
a just society, proper human conduct, and an equitable economic
system.
Note that the Qur’an was revealed to Muhammad r in Arabic
only. So, any Qur’anic translation, either in English or any other
language, is neither a Qur’an, nor a version of the Qur’an, but rather
it is only a translation of the meaning of the Qur’an. The Qur’an
exists only in the Arabic in which it was revealed.

Who Is the Prophet Muhammad r?
Muhammad r was born in Makkah in the year 570. Since his
father died before his birth and his mother died shortly thereafter,
he was raised by his uncle who was from the respected tribe of
Quraysh. He was raised illiterate, unable to read or write, and
remained so till his death. His people, before his mission as a
prophet, were ignorant of science and most of them were illiterate.
As he grew up, he became known to be truthful, honest, trustwor-
thy, generous, and sincere. He was so trustworthy that they called
him the Trustworthy.1 Muhammad r was very religious, and he
had long detested the decadence and idolatry of his society.

At the age of forty, Muhammad r received his first revelation
from God through the Angel Gabriel. The revelations continued
Chapter 3

for twenty-three years, and they are collectively known as the
Qur’an.


Contents

Who Is the Prophet Muhammad ? 55

The Prophet Muhammad’s r Mosque in Madinah.

As soon as he began to recite the Qur’an and to preach the truth
which God had revealed to him, he and his small group of followers
suffered persecution from unbelievers. The persecution grew so
fierce that in the year 622 God gave them the command to emigrate.
This emigration from Makkah to the city of Madinah, some 260
miles to the north, marks the beginning of the Muslim calendar.
After several years, Muhammad r and his followers were able
to return to Makkah, where they forgave their enemies. Before
Muhammad r died, at the age of sixty-three, the greater part of the
Arabian Peninsula had become Muslim, and within a century of
his death, Islam had spread to Spain in the West and as far East as
China. Among the reasons for the rapid and peaceful spread of
Islam was the truth and clarity of its doctrine. Islam calls for faith
in only one God, Who is the only one worthy of worship.
The Prophet Muhammad r was a perfect example of an
honest, just, merciful, compassionate, truthful, and brave human
being. Though he was a man, he was far removed from all evil

characteristics and strove solely for the sake of God and His reward
in the Hereafter. Moreover, in all his actions and dealings, he was
Chapter 3

ever mindful and fearful of God.
(Please visit www.islam-guide.com/muhammad for more
information on the Prophet Muhammad r.)


Contents

56 How Did the Spread of Islam Affect the Development of Science?

How Did the Spread of Islam
Affect the Development of Science?
Islam instructs man to use his
powers of intelligence and observa-
tion. Within a few years of the
spread of Islam, great civilizations
and universities were flourishing.
The synthesis of Eastern and Western
ideas, and of new thought
with old, brought about
great advances in medi- The of astrolabe:
One the most
cine, mathematics, phys- important scien-
ics, astronomy, geogra- tific instruments
developed by
phy, architecture, art, lit- Muslims which
erature, and history. was also used
Many crucial systems, widely in the West
until modern
such as algebra, the Ara- times.
bic numerals, and the con-
cept of zero (vital to the advancement of
Chapter 3

Muslim physicians paid much attention to surgery and developed many surgical
instruments as seen in this old manuscript.


Contents

What Do Muslims Believe about Jesus? 57
mathematics), were transmitted to medieval Europe from the Mus-
lim world. Sophisticated instruments which were to make possible
the European voyages of discovery, such as the astrolabe, the
quadrant, and good navigational maps, were also developed by
Muslims.

What Do Muslims Believe about Jesus?
Muslims respect and revere Jesus (peace be upon him). They
consider him one of the greatest of God’s messengers to mankind.
The Qur’an confirms his virgin birth, and a chapter of the Qur’an
is entitled ‘Maryam’ (Mary). The Qur’an describes the birth of
Jesus as follows:
( (Remember) when the angels said: “O
Mary, God gives you good news of a word
from Him (God), whose name is the Messiah
Jesus, son of Mary, revered in this world and
the Hereafter, and one of those brought near
(to God). He will speak to the people from his
cradle and as a man, and he is of the right-
eous.” She said: “My Lord, how can I have a
child when no mortal has touched me?” He
said: “So (it will be). God creates what He
wills. If He decrees a thing, He says to it only,
‘Be!’ and it is.” ) (Qur’an, 3:45-47)

Jesus was born miraculously by the command of God which
had brought Adam into being without a father. God has said:
( The case of Jesus with God is like the case
of Adam. He created him from dust, and then

He said to him, “Be!” and he came into be-
ing. ) (Qur’an, 3:59)
Chapter 3

During his prophetic mission, Jesus performed many miracles.
God tells us that Jesus said:


Contents

58 What Do Muslims Believe about Jesus?

( “I have come to you with a sign from your
Lord. I make for you the shape of a bird out
of clay, I breathe into it, and it becomes a bird
by God’s permission. I heal the blind from
birth and the leper. And I bring the dead to
life by God’s permission. And I tell you what
you eat and what you store in your
houses....” ) (Qur’an, 3:49)

Muslims believe that Jesus was not crucified. It was the plan
of Jesus’ enemies to crucify him, but God saved him and raised
him up to Him. And the likeness of Jesus was put over another
man. Jesus’ enemies took this man and crucified him, thinking
that he was Jesus. God has said:
( ...They said: “We killed the Messiah Jesus,
son of Mary, the messenger of God.” They
did not kill him, nor did they crucify him, but
the likeness of him was put on another man
(and they killed that man)... ) (Qur’an, 4:157)

Neither Muhammad r nor Jesus came to change the basic
doctrine of the belief in one God, brought by earlier prophets, but

The Aqsa Mosque
in Jerusalem.
Chapter 3


Contents

What Does Islam Say about Terrorism? 59

rather to confirm and renew it.1
(Please visit www.islam-guide.com/jesus for more informa-
tion on Jesus in Islam.)

What Does Islam Say about Terrorism?
Islam, a religion of mercy, does not permit terrorism. In the
Qur’an, God has said:
( God does not forbid you from showing
kindness and dealing justly with those who
have not fought you about religion and have
not driven you out of your homes. God loves
just dealers. ) (Qur’an, 60:8)
The Prophet Muhammad r used to prohibit soldiers from
killing women and children,2 and he would advise them: { ...Do
not betray, do not be excessive, do not kill a newborn child. }3
(1) Muslims also believe that God revealed a holy book to Jesus called
the Injeel, some parts of which may be still available in the teachings
of God to Jesus in the New Testament. But this does not mean that
Muslims believe in the Bible we have today because it is not the
original scriptures that were revealed by God. They underwent
alterations, additions, and omissions. This was also said by the
Committee charged with revising The Holy Bible (Revised Standard
Version). This Committee consisted of thirty-two scholars who
served as members of the Committee. They secured the review and
counsel of an Advisory Board of fifty representatives of the
co-operating denominations. The Committee said in the Preface to
The Holy Bible (Revised Standard Version), p. iv: “Sometimes it is
evident that the text has suffered in transmission, but none of the
versions provides a satisfactory restoration. Here we can only
follow the best judgment of competent scholars as to the most

probable reconstruction of the original text.” The Committee also
said in the Preface, p. vii: “Notes are added which indicate significant
variations, additions, or omissions in the ancient authorities (Mt
Chapter 3

9.34; Mk 3.16; 7.4; Lk 24.32, 51, etc.).” For more information on
the altering of the Bible, please visit www.islam-guide.com/bible
(3) Narrated in Saheeh Muslim, #1731, and Al-Tirmizi, #1408.


Contents

60 What Does Islam Say about Terrorism?

And he also said: { Whoever has killed a person having a treaty
with the Muslims shall not smell the fragrance of Paradise,
though its fragrance is found for a span of forty years. }1
Also, the Prophet Muhammad r has forbidden punishment
with fire.2
He once listed murder as the second of the major sins,3 and he
even warned that on the Day of Judgment, { The first cases to be
adjudicated between people on the Day of Judgment will be
those of bloodshed.4 }5
Muslims are even encouraged to be kind to animals and are
forbidden to hurt them. Once the Prophet Muhammad r said: { A
woman was punished because she imprisoned a cat until it
died. On account of this, she was doomed to Hell. While she
imprisoned it, she did not give the cat food or drink, nor did
she free it to eat the insects of the earth. }6
He also said that a man gave a very thirsty dog a drink, so God
forgave his sins for this action. The Prophet r was asked: “Mes-
senger of God, are we rewarded for kindness towards animals?”
He said: { There is a reward for kindness to every living animal
or human. }7
Additionally, while taking the life of an animal for food,
Muslims are commanded to do so in a manner that causes the least
amount of fright and suffering possible. The Prophet Muham-
mad r said: { When you slaughter an animal, do so in the best
way. One should sharpen his knife to reduce the suffering of
the animal. }8
(1) Narrated in Saheeh Al-Bukhari, #3166, and Ibn Majah, #2686.
(2) Narrated in Abu-Dawood, #2675.

(4) This means killing and injuring.
Chapter 3

(7) This saying of Muhammad r has been mentioned in more detail on
page 50. Narrated in Saheeh Muslim, #2244, and Saheeh
Al-Bukhari, #2466.
(8) Narrated in Saheeh Muslim, #1955, and Al-Tirmizi, #1409.


Contents

Human Rights and Justice in Islam 61
In light of these and other Islamic texts, the act of inciting terror
in the hearts of defenseless civilians, the wholesale destruction of
buildings and properties, the bombing and maiming of innocent
men, women, and children are all forbidden and detestable acts
according to Islam and the Muslims. Muslims follow a religion of
peace, mercy, and forgiveness, and the vast majority have nothing
to do with the violent events some have associated with Muslims.
If an individual Muslim were to commit an act of terrorism, this
person would be guilty of violating the laws of Islam.

Human Rights and Justice in Islam
Islam provides many human rights for the individual. The
following are some of these human rights that Islam protects.
The life and property of all citizens in an Islamic state are
considered sacred, whether a person is Muslim or not. Islam also
protects honor. So, in Islam, insulting others or making fun of
them is not allowed. The Prophet Muhammad r said: { Truly
your blood, your property, and your honor are inviolable. }1
Racism is not allowed in Islam, for the Qur’an speaks of
human equality in the following terms:
( O mankind, We have created you from a
male and a female and have made you into
nations and tribes for you to know one an-
other. Truly, the noblest of you with God is
the most pious.2 Truly, God is All-Knowing,
All-Aware. ) (Qur’an, 49:13)

Islam rejects certain individuals or nations being favored
because of their wealth, power, or race. God created human

beings as equals who are to be distinguished from each other only
on the basis of their faith and piety. The Prophet Muhammad r
Chapter 3

(2) A pious person is a believer who abstains from all kinds of sins,
performs all good deeds that God commands us to do, and fears and
loves God.


Contents

62 Human Rights and Justice in Islam

said: { O people! Your God is one and your forefather (Adam)
is one. An Arab is not better than a non-Arab and a non-Arab
is not better than an Arab, and a red (i.e. white tinged with
red) person is not better than a black person and a black
person is not better than a red person,1 except in piety. }2
One of the major problems facing mankind today is racism.
The developed world can send a man to
the moon but cannot stop man
from hating and fighting his
fellow man. Ever since the
days of the Prophet Mu-
hammad r, Islam has
provided a vivid example
of how racism can be
ended. The annual pil-
grimage (Hajj) to Makkah
shows the real Islamic
brotherhood of all races and
nations, when about two million
Muslims from all over the world come
to Makkah to perform the pilgrimage.
Islam is a religion of justice. God has said:
( Truly God commands you to give back
trusts to those to whom they are due, and
when you judge between people, to judge with
justice.... ) (Qur’an, 4:58)

And He has said:
( ...And act justly. Truly, God loves those
who are just. ) (Qur’an, 49:9)
Chapter 3

(1) The colors mentioned in this Prophetic saying are examples. The
meaning is that in Islam no one is better than another because of his
color, whether it is white, black, red, or any other color.


Contents

What Is the Status of Women in Islam? 63
We should even be just with those who we hate, as God has
said:
( ...And let not the hatred of others make you
avoid justice. Be just: that is nearer to pi-
ety.... ) (Qur’an, 5:8)

The Prophet Muhammad r said: { People, beware of injus-
tice,1 for injustice shall be darkness on the Day of Judgment. }2
And those who have not gotten their rights (i.e. what they have
a just claim to) in this life will receive them on the Day of
Judgment, as the Prophet r said: { On the Day of Judgment,
rights will be given to those to whom they are due (and wrongs
will be redressed)... }3

What Is the Status of Women in Islam?
Islam sees a woman, whether single or mar-
ried, as an individual in her own right,
with the right to own and dispose of
her property and earnings without
any guardianship over her (whether
that be her father, husband, or anyone
else). She has the right to buy and sell,
give gifts and charity, and may spend her
money as she pleases. A marriage dowry is given by the groom
to the bride for her own personal use, and she keeps her own family
name rather than taking her husband’s.
Islam encourages the husband to treat his wife well, as the
Prophet Muhammad r said: { The best among you are those who

are best to their wives. }4
Chapter 3

(1) i.e. oppressing others, acting unjustly, or doing wrong to others.
(2) Narrated in Mosnad Ahmad, #5798, and Saheeh Al-Bukhari, #2447.
(4) Narrated in Ibn Majah, #1978, and Al-Tirmizi, #3895.


Contents

64 The Family in Islam Ÿ How Do Muslims Treat the Elderly?

Mothers in Islam are highly honored. Islam recommends
treating them in the best way. A man came to the Prophet
Muhammad r and said: “O Messenger of God! Who among
the people is the most worthy of my good companionship?”
The Prophet r said: { Your mother. } The man said: “Then
who?” The Prophet r said: { Then your mother. } The man
further asked: “Then who?” The Prophet r said: { Then your
mother. } The man asked again: “Then who?” The Prophet r
said: { Then your father. }1
(Please visit www.islam-guide.com/women for more infor-
mation on women in Islam.)

The Family in Islam
The family, which is the basic unit of civilization, is now
disintegrating. Islam’s family system brings the rights of the
husband, wife, children, and relatives into a fine equilibrium. It
nourishes unselfish behavior, generosity, and love in the frame-
work of a well-organized family system. The peace and security
offered by a stable family unit is greatly valued, and it is seen as
essential for the spiritual growth of its members. A harmonious
social order is created by the existence of extended families and
by treasuring children.

How Do Muslims Treat the Elderly?
In the Islamic world, one rarely finds “old people’s homes.”
The strain of caring for one’s parents in this most difficult time of
their lives is considered an honor and a blessing and an opportunity
for great spiritual growth. In Islam, it is not enough that we only
pray for our parents, but we should act with limitless compassion,

remembering that when we were helpless children, they preferred
us to themselves. Mothers are particularly honored. When Mus-
Chapter 3

lim parents reach old age, they are treated mercifully, with kind-
ness and selflessness.



Contents

What Are the Five Pillars of Islam? 65
In Islam, serving one’s parents is a duty second to prayer, and
it is their right to expect it. It is considered despicable to express
any irritation when, through no fault of their own, the old become
difficult.
God has said:
( Your Lord has commanded that you wor-
ship none but Him, and that you be kind to
your parents. If one of them or both of them
reach old age with you, do not say to them a
word of disrespect, or scold them, but say a
generous word to them. And act humbly to
them in mercy, and say: “My Lord, have
mercy on them, since they cared for me when
I was small.” ) (Qur’an, 17:23-24)

What Are the Five Pillars of Islam?
The Five Pillars of Islam are the framework of a Muslim’s life.
They are the testimony of faith, prayer, giving zakat (support of
the needy), fasting during the month of Ramadan, and the pilgrim-
age to Makkah once in a lifetime for those who are able.

1) The Testimony of Faith:
The testimony of faith is saying with conviction, “La ilaha
illa Allah, Muhammadur rasoolu Allah.” This saying means
“There is no true god but God (Allah),1 and Muhammad is the
Messenger (Prophet) of God.” The first part, “There is no true
god but God,” means that none has the right to be worshipped but
God alone, and that God has neither partner nor son. This testi-

mony of faith is called the Shahada, a simple formula which should
be said with conviction in order to convert to Islam (as explained
above on pages 52-53). The testimony of faith is the most impor-
Chapter 3

tant pillar of Islam.
(1) For more details on the word Allah, see the next to last paragraph of
page 47.


Contents

66 What Are the Five Pillars of Islam?

2) Prayer:
Muslims perform five prayers a day. Each prayer does not
take more than a few minutes to perform. Prayer in Islam is a direct
link between the worshipper and God. There are no intermediaries
between God and the worshipper.
In prayer, a person feels inner happiness, peace, and comfort,
and that God is pleased with him or her. The Prophet Muham-
mad r said: { Bilal, call (the people) to prayer, let us be com-
forted by it. }1 Bilal was one of Muhammad’s r companions who
was charged to call the people to prayers.
Prayers are performed at dawn, noon, mid-afternoon, sunset,
and night. A Muslim may pray almost anywhere, such as in fields,
offices, factories, or universities.
(Please visit www.islam-guide.com/prayer for more infor-
mation on prayer in Islam.)2

3) Giving Zakat (Support of the Needy):
All things belong to God, and wealth is therefore held by
human beings in trust. The original
meaning of the word zakat is both
‘purification’ and ‘growth.’ Giving
zakat means ‘giving a specified per-
centage on certain properties to cer-
tain classes of needy people.’ The
percentage which is due on gold, sil-
ver, and cash funds that have reached
the amount of about 85 grams of gold and held in possession for
one lunar year is two and a half percent. Our possessions are
purified by setting aside a small portion for those in need, and, like
the pruning of plants, this cutting back balances and encourages

new growth.
A person may also give as much as he or she pleases as
voluntary alms or charity.
Chapter 3

(1) Narrated in Abu-Dawood, #4985, and Mosnad Ahmad, #22578.
(2) Or refer to the book entitled A Guide to Prayer in Islam by M. A. K.
Saqib. For a copy, please visit the web page mentioned above.


Contents

What Are the Five Pillars of Islam? 67
4) Fasting the Month of Ramadan:
Every year in the month of Ramadan,1 Muslims fast from dawn
until sundown, abstaining from food, drink, and
sexual relations.
Although the fast is beneficial to health,
it is regarded principally as a method of spiri-
tual self-purification. By cutting oneself off
from worldly comforts, even for a short time,
a fasting person gains true sympathy with
those who go hungry, as well as growth in his or
her spiritual life.

5) The Pilgrimage to Makkah:
The annual pilgrimage (Hajj) to Makkah is an obligation once
in a lifetime for those who are physically and financially able to
perform it. About two million people go to Makkah each year from


Pilgrims praying at the Haram mosque in Makkah. In this mosque is the Kaaba (the black
building in the picture) which Muslims turn toward when praying. The Kaaba is the place
Chapter 3

of worship which God commanded the Prophets Abraham and his son, Ishmael, to build.

(1) The month of Ramadan is the ninth month of the Islamic calendar
(which is lunar, not solar).


Contents

68 Islam in the United States

every corner of the globe. Although Makkah is always filled with
visitors, the annual Hajj is performed in the twelfth month of the
Islamic calendar. Male pilgrims wear special simple clothes which
strip away distinctions of class and culture so that all stand equal
before God.
The rites of the Hajj include circling the Kaaba seven times
and going seven times between the hillocks of Safa and Marwa, as
Hagar did during her search for water. Then the pilgrims stand
together in Arafa1 and ask God for what they wish and for His
forgiveness, in what is often thought of as a preview of the Day of
Judgment.
The end of the Hajj is marked by a festival, Eid Al-Adha, which
is celebrated with prayers. This, and Eid al-Fitr, a feast-day
commemorating the end of Ramadan, are the two annual festivals
of the Muslim calendar.
(Please visit www.islam-guide.com/pillars for more infor-
mation on the Five Pillars of Islam.)

Islam in the United States
It is difficult to generalize about American Muslims. They are
converts, immigrants, factory work-
ers, and doctors. This varied commu-
nity is unified by a common faith,
underpinned by a nationwide network
of a large number of mosques.
Muslims arrived early in North
America. By the eighteenth century,
there were many Muslims in North America.
Great numbers of Americans have entered the fold of Islam.
They are from different classes: the rich, the poor, the educated,

and the illiterate. Today, there are about five and a half million
Muslims in the United States.2
Chapter 3

###
(1) An area about 15 miles from Makkah.
(2) The World Almanac and Book of Facts 1996, Famighetti, p. 644.


Contents

For More Information on Islam 69
For More Information on Islam
If you would like more information on Islam, or if you
have any questions or comments, or for this book in other
languages, please visit the web site of this book at:
www.islam-guide.com
For a printed copy of this book, please visit:
www.islam-guide.com/copies
Also, you may contact one of the following organizations:
1) The United States:
Islamic Assembly of North America
3588 Plymouth Road, Suite # 270, Ann Arbor, MI 48105, USA
Tel.: (734) 528-0006 - Fax: (734) 528-0066
E-mail: IANA@IANAnet.org
Islamic Foundation of America
PO Box: 3415, Merrifield, VA 22116, USA
Tel.: (703) 914-4982 - Fax: (703) 914-4984
E-mail: info@ifa.ws
Alharamain Islamic Foundation
1257 Siskiyou Blvd., no. 212, Ashland, OR 97520, USA
Tel.: (541) 482-1116 - Fax: (541) 482-1117
E-mail: haramain@alharamain.org
Islamic Information Institute of Dar-us-Salam
5301 Edgewood Rd., College Park, MD 20740-4623, USA
Tel.: (301) 982-9463 - Fax: (301) 982-9849
E-mail: iiid@islamworld.net
World Assembly of Muslim Youth
PO Box: 8096, Falls Church, VA 22041-8096, USA
Tel.: (703) 820-6656 - Fax: (703) 783-8409
E-mail: support@wamyusa.org
Al Jumuah Magazine
PO Box: 5387, Madison, WI 53705-5387, USA
Tel.: (608) 277-1855 - Fax: (608) 277-0323
E-mail: info@aljumuah.com
Note: Please visit www.islam-guide.com/centers for
addresses of Islamic centers near you.
2) Canada:
Islamic Information and Da’wah Center International
1168 Bloor Street West, Toronto, Ontario M6H 1N1, Canada
Tel.: (416) 536-8433 - Fax: (416) 536-0417
E-mail: comments@islaminfo.com


Contents

70 For Suggestions and Comments on This Book Ÿ For Further Reading on Islam

3) The United Kingdom:
Al-Muntada Al-Islami Centre
7 Bridges Place, Parsons Green, London SW6 4HW, UK
Tel.: 44 (0207) 736 9060 - Fax: 44 (0207) 736 4255
E-mail: muntada@almuntada-alislami.org
Jam’iat Ihyaa’ Minhaaj Al-Sunnah
PO Box: 24, Ipswich, Suffolk IP3 8ED, UK
Tel. and Fax: 44 (01473) 251578
E-mail: mail@jimas.org
4) Saudi Arabia:
Alharamain Islamic Foundation
PO Box: 69606, Riyadh 11557, Saudi Arabia
Tel.: (966-1) 465-2210 - Fax: (966-1) 462-3306
E-mail: haramain@alharamain.org
World Assembly of Muslim Youth
PO Box: 10845, Riyadh 11443, Saudi Arabia
Tel.: (966-1) 464-1669 - Fax: (966-1) 464-1710
E-mail: info@wamy.org
For Suggestions and Comments
on This Book
If you have any suggestions or comments on this book, please
send them to the author I. A. Ibrahim at:
E-mail: ib@i-g.org Ÿ Tel.: (966-1) 454-1065 Ÿ Fax: (966-1)
453-6842 Ÿ PO Box: 21679, Riyadh 11485, Saudi Arabia
Also, if you would like more information about Islam or if you
would like additional copies of thisbook you maycontact theauthor.
For Further Reading on Islam
The True Religion, by Bilal Philips.
This is the Truth, published by Alharamain Islamic Foundation.
The Qur’an and Modern Science, by Dr. Maurice Bucaille, edited by Dr.
A. A. B. Philips.
Towards Understanding Islam, by Abul A’la al-Mawdudi.
Life After Death (pamphlet), by World Assembly of Muslim Youth.
The Muslim’s Belief, by Muhammad al-Uthaimin, translated by Dr.
Maneh al-Johani.
Interpretation of the Meanings of The Noble Qur’an in the English
Language, by Dr. Muhammad Al-Hilali and Dr. Muhammad Khan.
For a copy of any of these books or pamphlets, please visit
www.islam-guide.com/books or contact one of the organizations listed
on pages 69-70.


Contents

References 71
References
Ahrens, C. Donald. 1988. Meteorology Today. 3rd ed. St. Paul:
West Publishing Company.
Anderson, Ralph K.; and others. 1978. The Use of Satellite Pic-
tures in Weather Analysis and Forecasting. Geneva: Secretar-
ial of the World Meteorological Organization.
Anthes, Richard A.; John J. Cahir; Alistair B. Fraser; and Hans A.
Panofsky. 1981. The Atmosphere. 3rd ed. Columbus: Charles
E. Merrill Publishing Company.
Barker, Kenneth; and others. 1985. The NIV Study Bible, New
International Version. Grand Rapids, Michigan: Zondervan
Publishing House.
Bodin, Svante. 1978. Weather and Climate. Poole, Dorest: Bland-
ford Press Ltd.
Cailleux, Andre’. 1968. Anatomy of the Earth. London: World
University Library.
Couper, Heather; and Nigel Henbest. 1995. The Space Atlas.
London: Dorling Kindersley Limited.
Davis, Richard A., Jr. 1972. Principles of Oceanography. Don
Mills, Ontario: Addison-Wesley Publishing Company.
Douglas, J. D.; and Merrill C. Tenney. 1989. NIV Compact Dic-
tionary of the Bible. Grand Rapids, Michigan: Zondervan
Publishing House.
Elder, Danny; and John Pernetta. 1991. Oceans. London: Mitchell
Beazley Publishers.
Famighetti, Robert. 1996. The World Almanac and Book of Facts
1996. Mahwah, New Jersey: World Almanac Books.
Gross, M. Grant. 1993. Oceanography, a View of Earth. 6th ed.
Englewood Cliffs: Prentice-Hall, Inc.
Hickman, Cleveland P.; and others. 1979. Integrated Principles of
Zoology. 6th ed. St. Louis: The C. V. Mosby Company.
Al-Hilali, Muhammad T.; and Muhammad M. Khan. 1994. Inter-
pretation of the Meanings of The Noble Qur’an in the English
Language. 4th revised ed. Riyadh: Maktaba Dar-us-Salam.


Contents

72 References

The Holy Bible, Containing the Old and New Testaments (Revised
Standard Version). 1971. New York: William Collins Sons &
Co., Ltd.
Ibn Hesham, Abdul-Malek. Al-Serah Al-Nabaweyyah. Beirut: Dar
El-Marefah.
The Islamic Affairs Department, The Embassy of Saudi Arabia,
Washington, DC. 1989. Understanding Islam and the Mus-
lims. Washington, DC: The Islamic Affairs Department, The
Embassy of Saudi Arabia.
Kuenen, H. 1960. Marine Geology. New York: John Wiley &
Sons, Inc.
Leeson, C. R.; and T. S. Leeson. 1981. Histology. 4th ed. Phila-
delphia: W. B. Saunders Company.
Ludlam, F. H. 1980. Clouds and Storms. London: The Pennsylva-
nia State University Press.
Makky, Ahmad A.; and others. 1993. Ee’jaz al-Qur’an al-Kareem
fee Wasf Anwa’ al-Riyah, al-Sohob, al-Matar. Makkah: Com-
mission on Scientific Signs of the Qur’an and Sunnah.
Miller, Albert; and Jack C. Thompson. 1975. Elements of Meteor-
ology. 2nd ed. Columbus: Charles E. Merrill Publishing Com-
pany.
Moore, Keith L.; E. Marshall Johnson; T. V. N. Persaud; Gerald
C. Goeringer; Abdul-Majeed A. Zindani; and Mustafa A.
Ahmed. 1992. Human Development as Described in the
Qur’an and Sunnah. Makkah: Commission on Scientific
Signs of the Qur’an and Sunnah.
Moore, Keith L.; A. A. Zindani; and others. 1987. Al-E’jaz al-Elmy
fee al-Naseyah (The scientific Miracles in the Front of the
Head). Makkah: Commission on Scientific Signs of the
Qur’an and Sunnah.
Moore, Keith L. 1983. The Developing Human, Clinically Ori-
ented Embryology, With Islamic Additions. 3rd ed. Jeddah:
Dar Al-Qiblah.
Moore, Keith L.; and T. V. N. Persaud. 1993. The Developing
Human, Clinically Oriented Embryology. 5th ed. Philadel-
phia: W. B. Saunders Company.


Contents

References 73
El-Naggar, Z. R. 1991. The Geological Concept of Mountains in
the Qur’an. 1st ed. Herndon: International Institute of Islamic
Thought.
Neufeldt, V. 1994. Webster’s New World Dictionary. Third Col-
lege Edition. New York: Prentice Hall.
The New Encyclopaedia Britannica. 1981. 15th ed. Chicago:
Encyclopaedia Britannica, Inc.
Noback, Charles R.; N. L. Strominger; and R. J. Demarest. 1991.
The Human Nervous System, Introduction and Review. 4th ed.
Philadelphia: Lea & Febiger.
Ostrogorsky, George. 1969. History of the Byzantine State. Trans-
lated from the German by Joan Hussey. Revised ed. New
Brunswick: Rutgers University Press.
Press, Frank; and Raymond Siever. 1982. Earth. 3rd ed. San
Francisco: W. H. Freeman and Company.
Ross, W. D.; and others. 1963. The Works of Aristotle Translated
into English: Meteorologica. vol. 3. London: Oxford Univer-
sity Press.
Scorer, Richard; and Harry Wexler. 1963. A Colour Guide to
Clouds. Robert Maxwell.
Seeds, Michael A. 1981. Horizons, Exploring the Universe. Bel-
mont: Wadsworth Publishing Company.
Seeley, Rod R.; Trent D. Stephens; and Philip Tate. 1996. Essen-
tials of Anatomy & Physiology. 2nd ed. St. Louis: Mosby-Year
Book, Inc.
Sykes, Percy. 1963. History of Persia. 3rd ed. London: Macmillan
& CO Ltd.
Tarbuck, Edward J.; and Frederick K. Lutgens. 1982. Earth Sci-
ence. 3rd ed. Columbus: Charles E. Merrill Publishing Com-
pany.
Thurman, Harold V. 1988. Introductory Oceanography. 5th ed.
Columbus: Merrill Publishing Company.
Weinberg, Steven. 1984. The First Three Minutes, a Modern View
of the Origin of the Universe. 5th printing. New York: Bantam
Books.


Contents

74 References

Al-Zarkashy, Badr Al-Deen. 1990. Al-Borhan fee Oloom Al-
Qur’an. 1st ed. Beirut: Dar El-Marefah.
Zindani, A. A. This is the Truth (videotape). Makkah: Commis-
sion on Scientific Signs of the Qur’an and Sunnah.

The Numbering of Hadeeths:
The numbering of Hadeeths1 in this book is based on the
following:
§ Saheeh Muslim: according to the numbering of Muhammad F.
Abdul-Baqy.
§ Saheeh Al-Bukhari: according to the numbering of Fath Al-
Bari.
§ Al-Tirmizi: according to the numbering of Ahmad Shaker.
§ Mosnad Ahmad: according to the numbering of Dar Ehya’
Al-Torath Al-Araby, Beirut.
§ Mowatta’ Malek: according to the numbering of Mowatta’
Malek.
§ Abu-Dawood: according to the numbering of Muhammad
Muhyi Al-Deen Abdul-Hameed.
§ Ibn Majah: according to the numbering of Muhammad F.
Abdul-Baqy.
§ Al-Daremey: according to the numbering of Khalid Al-Saba
Al-Alamy and Fawwaz Ahmad Zamarly.

###

(1) A hadeeth is a reliably transmitted report by the Prophet
Muhammad’s r companions of what he said, did, or approved of.


Contents

ISBN 9960-34-011-2

9 789960 340111 >

A brief illustrated guide to understanding Islam

More Related Content

Similar to A brief illustrated guide to understanding Islam (18)

More from Cristiane Freitas (20)

A brief illustrated guide to understanding Islam