Islam

Islam

First Encounter

You are in Malaysia, on your way south to Singapore. A friend has recommended that you visit

the modern national mosque in Kuala Lumpur. Your first try is unsuccessful because the mosque

is closed for midday prayer. After two hours at a nearby museum of Islamic art, you return to the

mosque. You leave your shoes at the bottom of the stairs and walk up into the building.

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The mosque is extraordinary. You are amazed at how well the traditional Islamic love of

geometrical design has been adapted to modern architecture. The marble floors reflect the colors

of the stained glass above and the movement of the many visitors walking toward the main

prayer area.

As you approach the core of the mosque, you notice a sign on a rope indicating that only

Muslims are allowed to enter. You overhear some Chinese visitors explain to a woman at the

rope that they are Muslims. She directs them in. You come up behind them, just to get a better

look. The large space is carpeted, and people are prostrating themselves in prayer. You and the

woman begin to talk.

“My name is Aminah,” she says. “I’m an elementary-school teacher. Right now school is not in

session, so I volunteer my time here.” Aminah is dressed in a floor-length blue robe with a full

head covering. Only her face and hands are visible. “Do you have any questions?” she asks.

From what you have seen on the streets of Kuala Lumpur, you know that Aminah is

conservatively dressed. So you ask the obvious question: “Why do you dress as you do?”

“I expected that,” she says with a smile. “So many westerners want to talk about clothes.” You

look down, slightly embarrassed to be just another westerner with an obvious question.

“The way I dress makes me feel safe,” she says. “For me it’s comfortable. It reminds me that

within Islam, women are protected.”

You look a bit doubtful.

“Yes, I know,” she continues. “It is possible to be too protected. Fathers and uncles and brothers

sometimes make it their career to watch out for you, and that’s not always welcome.” You both

laugh. “And sports can be difficult if one is all covered up. But we’re working on it.”

Aminah has finished her duty and is replaced by a man standing nearby.

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“What about arranged marriages, especially of very young women?” you ask her. “And what

about women being kept from education in some Muslim countries?” You ask these things just

for the sake of argument, as you both begin to walk toward the exit.

“Things like that are cultural,” she says. “There are many old traditions that are not a part of true

Islam, and they can be changed. A whole new kind of modern Islam is developing, especially

here in Malaysia, and the roles of women are widening. You know the saying, ‘Do not judge a

book by its cover.’ What you see of women like me may look traditional, but it’s a disguise.

Inside, we’re modern. Come back again in ten years and you will see it even more clearly.”

Together you go down the steps in front of the mosque to a little kiosk. Aminah reaches into a

drawer there.

“I want you to have this,” she says, as she hands you a blue book with gold writing on the front.

“You can find all you need to know here. After you read it, maybe you can give us fresh ideas

for a new, modern type of Islam.”

You look down at the book. Printed in both Arabic and English, it is a copy of the Qur’an.

As you wait for a taxi, you wonder about the Qur’an. Who wrote it? What does it say about

Muhammad? And does it say anything about other religions? What does it say about women? As

you climb into your taxi, you decide to start reading your new book that evening.

The Life and Teachings of Muhammad

Muhammad 1 (570–632 CE) was born in Mecca, in what is today Saudi Arabia (see Timeline

10.1, p. 410). Much of what we know about him comes from his sermons and revelations in the

Muslim sacred book, the Qur’an (“recitation”), and from the hadiths (also spelled ahadith;

“recollections,” “narratives”), the remembrances of him by his early followers.

In the days before Islam arose, the religions of the Arabian Peninsula were Judaism, Christianity,

Zoroastrianism (which we’ll discuss later), and traditional local religious practices. These local

practices included worshiping tree spirits, mountain spirits, tribal gods, and jinni (the origin of

the English word genie)—capricious spirits that were thought to inhabit the desert and even to

enter people. The supreme god Allah was an object of faith but not of worship. Allah “was the

creator and sustainer of life but remote from everyday concerns and thus not the object of cult or

ritual. Associated with Allah were three goddesses, his daughters: al-Lat, Manat, and al-Uzza,” 2

goddesses related to nature, the moon, and fertility.

At the time of Muhammad’s birth, Mecca was already a center of religious pilgrimage. Located

in Mecca was a black meteorite that had fallen to earth long before Muhammad’s time. It was

venerated because it was believed to have been sent from heaven. A squarish shrine had been

constructed to contain it, called the Kabah (“cube”). 3 By Muhammad’s day, as many as 360

religious images of tribal gods and goddesses had been placed within the Kabah, and tradition

tells that twenty-four statues, perhaps associated with the zodiac, stood around the central square

of Mecca. By Muhammad’s time, yearly pilgrimages to Mecca were already common, and a

four-month period of regular truce among the many Arabian tribes was kept in order to allow

this.

Muhammad’s grandfather, Abd al-Muttalib, played an important role among the Quraysh, the

dominant tribe of Mecca, and is even thought to have been custodian of the Kabah.

Muhammad’s father died not long before Muhammad’s birth, and his mother seems to have died

when he was just a child. Muhammad then went to live with his grandfather, and after his

grandfather’s death two years later, he lived with his uncle, Abu Talib. 4

As an adult, Muhammad worked as a caravan driver for a widow named Khadijah, 5 who had

inherited a caravan company from her deceased husband. The friendship between Khadijah and

Muhammad grew over time. They married in about 595 CE, when Muhammad was 25 and she

(tradition says) was about 40. 6 This marriage brought financial, spiritual, and emotional support

to Muhammad; Khadijah proved to be his mainstay until her death. Together they had about six

children. But sadly no boy survived into adulthood to become Muhammad’s hereditary

successor. After Khadijah’s death, Muhammad remarried a number of times. It is possible he

married several of his wives out of compassion, because in his society widows of soldiers often

needed a husband for financial support and legal protection.

TimeLine 10.1

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Timeline of significant events in the history of Islam.

From his travels as a caravan worker, Muhammad undoubtedly learned a great deal about several

religions, including the differences within and among them. Although the monotheistic religions

of his region shared a belief in one High God and emphasized the need for morality, there was

much disagreement as well. Jews and Christians disagreed about the role of Jesus and the nature

of God. Christians disagreed with each other about the nature of Jesus. Jews and some Christians

forbade image-making, although most Christians allowed it. And another major influence, the

Persian religion of Zoroastrianism, so emphasized the moral struggle in human life that many

people saw the world as being subject to two cosmic forces—good and evil.

As a religious person, Muhammad spent time pondering and meditating. To do this, he

frequently went to caves in the hills surrounding Mecca that had long been used for prayer.

When he was 40, during a religious retreat in a cave at Mount Hira, he received his first

revelation, as recorded in the Qur’an. A bright presence came to him and held before his eyes a

cloth covered with writing. It commanded three times that he recite what was written there:

Recite in the name of the Lord who created—created man from clots of blood.

Recite! Your Lord is the Most Bountiful One, who by the pen taught man what he did not know.

Indeed, man transgresses in thinking himself his own master; for to your Lord all things return….

Prostrate yourself and come nearer. 7

At first, Muhammad doubted the nature of this revelation. Could it be madness or hallucination

or some kind of demonic apparition? He confided in his wife Khadijah, who knew him well and

encouraged him to accept his experience as a true communication from God. He became

convinced that the bright presence was the angel Gabriel, and when further revelations came to

him, Muhammad began to share them with his closest friends and family members—particularly

his wife, his cousin Ali (600–661), and his friend, Abu Bakr (573–634). These were the first

Muslims, meaning “people who submit” to God (Allah).

When Muhammad began to proclaim his revelations more openly, he was not well received.

Much of Muhammad’s message was unthreatening—he urged kindness and taking care of the

poor and weak. But Muhammad also insisted that there was only one God to worship. The

revelations forbade the worship of other gods and demanded the destruction of statues and

images. Muhammad also denounced usury (lending money at exorbitant rates) and the failure to

make and keep fair contracts. These messages threatened businesspeople, particularly those

involved in the pilgrimage trade, because the revelations denounced both common business

practices and the multiple tribal gods whose images were kept in the Kabah. In 615 CE, some of

Muhammad’s followers fled for safety to what is today Ethiopia. In 619 CE, Khadijah died.

When Abu Talib, Muhammad’s protective uncle, died soon after, Muhammad became concerned

for his own safety. He and the rest of his followers considered eventually leaving Mecca.

During this stressful time, Muhammad, in 620 CE, experienced himself being carried to

Jerusalem and ascending from there into paradise. In this experience, called his Night Journey or

Night of Ascent, the angel Gabriel guided him upward. As Muhammad ascended toward the

highest heaven, he encountered angels and the great prophets of the past, including Abraham and

Jesus, and at last entered into the presence of God. Muslims disagree about whether this event

constituted a personal vision or an actual physical ascension from Jerusalem. Regardless, artistic

tradition treats Muhammad’s experience as a physical and bodily ascent from the city of

Jerusalem. 8 He is pictured being carried on the back of the celestial steed Buraq, surrounded by

flames and flying through the sky. This experience confirmed for Muhammad his vocation as a

prophet and messenger of God.

Persecution of Muhammad and his followers in Mecca intensified. At the invitation of leaders of

Yathrib, a city about three hundred miles to the north, Muhammad and his followers finally left

Mecca in 622 CE. Muhammad’s migration is called in Arabic the Hijra. The word means “flight”

or migration,” and the occurrence is a central event in Islam. It marks (1) the point at which

Muhammad’s message was favorably received and (2) the start of the Islamic community

(umma). For these reasons, the Muslim calendar dates the year of the Hijra as year 1. (In the

West, dates according to the Muslim calendar are given as AH—anno Hegirae, Latin for “in the

year of the Hijra.”)

Muhammad’s initial success in Yathrib was not complete. Jews there allied with his political

enemies and rejected his beliefs because he accepted Jesus as a prophet and disputed the

completeness and correctness of the Hebrew scriptures. Muhammad eventually banished or

executed these enemies, and over time he gained control of the city. In Yathrib he set up the first

Islamic mosque (masjid), where many early rules about worship and social regulation were

worked out. Yathrib is now called Medina (madinat an-nabi, “city of the prophet”). Along with

Mecca and Jerusalem, Medina has become one of the three most sacred cities of Islam.

In spite of his success in Yathrib, Muhammad’s goal was always to return to Mecca, the religious

center of Arabia. In a battle in 624 CE at Badr between citizens of Mecca and Yathrib, Muslim

soldiers triumphed against great odds. There were skirmishes and threats and a tentative treaty

over the following few years until, finally, Muhammad returned as the victor in 630 CE to

Mecca, where he then took control of the city, destroyed all images in the Kabah and

marketplace, and began to institutionalize his religious ideals.

Muhammad extended his control over further territory in Arabia; at the time of his death, he was

planning to spread his religion into Syria. In his final sermon, he opposed merely tribal loyalties

and preached the brotherhood of all believers. Muhammad died in Yathrib in 632 CE.

Muhammad viewed himself, as did his followers, as the last of the long line of prophets who

transmitted God’s word to humanity. He did not consider himself to be divine but simply an

instrument in the hands of God, a messenger transmitting God’s will to the human world.

Muslims view Muhammad as a man who showed perfection in his life, and they revere him as an

ideal human being, a model for all believers.

Muhammad, accompanied by angels, is portrayed during the Night of Ascent on the back of the

steed Buraq. Following Islamic tradition, the face of Muhammad is not depicted.

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Essentials of Islam

Islam literally means “surrender” or “submission,” indicating wholehearted surrender to God,

and a Muslim is one who submits to God (Allah). The words Islam and Muslim are related to

several words for peace, such as the Arabic salam and the Hebrew shalom. They suggest the

inner peace that is gained by surrendering to the divine. The word Islam also connotes the

community of all believers, suggesting inclusion in a large family. As the Qur’an states, “the

believers are a band of brothers.” 9

At the heart of Islam is a belief in an all-powerful, transcendent God who has created the

universe and who controls it down to the smallest detail. Islam is thus a cousin to the other

monotheistic religions of Judaism and Christianity, and all three religions worship the same God.

It is possible, however, that the notion of God’s power and transcendence receives the greatest

emphasis in Islam. Some observers have commented that in Islam, prostration of the entire body

during prayer fittingly indicates a belief in divine power and the believer’s submission to it.

Prostration is compared to other characteristic prayer postures, such as kneeling (common in

Christianity) and standing (common in Judaism). The physical posture of prostration illustrates

well the Muslim attitude of total surrender to God.

Muslims refer to God as Allah. The word is a contraction of al (“the”) and ilah (“God”) and

simply means “the God” or “God.” (The Arabic word Allah is related to El, the general Hebrew

word for “God.”) Muslims explain that the word Allah is not the name of God—it simply means

“God.” It is said that Allah has ninety-nine names, among which are “the Merciful,” “the Just,”

and “the Compassionate.” These names demonstrate that Allah is not abstract—not just an

impersonal force—but has characteristics of a personal being. In the Qur’an, Allah describes

himself as personal and caring, as well as all-knowing, all-seeing, and all-powerful. Allah,

because of this personal nature and the attribute of power, is referred to in Islam in “male” terms,

although, strictly speaking, Allah has no gender.

It is sometimes hard for non-Muslims to understand the Muslim notion that God is omnipresent

and controls every detail of life. The name of God is invoked in daily conversation, particularly

in the frequently used phrase, “if God wills.” People are called to prayer several times a day by a

muezzin, a chanter who announces that Allah is great, greater than anything else. The chanted

voice suggests that God is as active in the world as sound is active in the air, unseen but present.

Some visitors to Muslim countries have remarked that people there live in a shared belief in God

as easily as fish live in water or birds fly in air. God’s active, present reality is taken for granted.

In Islamic belief, God has spoken repeatedly through human beings—prophets—revealing his

mind and will. Muslims believe that divine revelation began just after the creation of the human

race, when God spoke to Adam and Eve. It continued to occur, as when God spoke to patriarchs

and prophets such as Abraham (Ibrahim) and Moses (Musa). Islamic belief also thinks of Jesus

(Isa) as a prophet of God, although Muslims reject both the notion of Jesus’s divinity and the

Christian doctrine of the Trinity. Muslims believe that both Judaism and Christianity express true

revelation from God but that in various ways those religions have contaminated God’s word with

human misunderstanding. It was Muhammad, Muslims believe, who freed the divine message

from human error and offered it, purified, to all people. Because he is considered the last and

greatest figure in the long line of prophets, Muhammad is called the “seal of the prophets.”

Muslims trace their ancestry back to Abraham, the same patriarchal ancestor of the Jews, and to

his son Ishmael (Ismail). Ishmael (as discussed in Chapter 8) was conceived by Abraham and

Hagar, who was a maid to Sarah, Abraham’s wife. When Sarah, at an advanced age, became

pregnant and gave birth to her son Isaac, Hagar and Ishmael were forced to leave Abraham’s

care, purportedly because of Sarah’s jealousy. They survived in the desert only because an angel

revealed to them a source of water, which Muslims believe was found near Mecca.

Muhammad learned about Judaism from the Jews who lived in Arabia. He also absorbed and

considered religious elements from Christianity and Zoroastrianism—religions that share with

Islam a belief in the soul, bodily resurrection, a final judgment (the Day of Doom), and an

afterlife of hell for the wicked and paradise for the good. 10

All three religions also share with

Islam a belief in angels and devils, who can have influence on human beings. Indeed, there are

numerous similarities between Islam and other religions, and non-Muslims might speculate that

Muhammad was influenced by these religions. However, Muslims hold that Muhammad’s

religious ideas came directly from God.

The overall worldview of Islam (as with the other three religions) is highly dramatic. Muslims

believe that good and evil forces are in constant battle and that life on earth is filled with choices

that lead to the most serious consequences. This conception goes hand in hand with the overall

emphasis of all Western prophetic religions on morality. Religion is viewed as a strongly ethical

enterprise; one of its most important purposes is to regulate human life. This moral emphasis

appears clearly in the essential Five Pillars of Islam, which we will now consider.

The Five Pillars of Islam

All Muslims must accept and practice the following Five Pillars, so called because they support

one’s faith. The Five Pillars are mentioned in the Qur’an.

Creed (Shahadah)

“There is no God but Allah, and Muhammad is his messenger.” This single sentence, when

recited with belief, makes a person a Muslim. It is the first sentence whispered into the ears of a

newborn infant; it is recited daily in prayer; and it is written in Arabic inside the domes of

mosques and over people’s doors everywhere in the Islamic world.

The most noticeable quality of the Muslim creed is its simplicity, for it emphasizes that there is

only one God and that God is a unity. As the Qur’an says, “Your God is one God. There is no

God but him.” 11

The simplicity of the creed is in deliberate contrast to the rather long and

complicated creeds of Christianity, and within it is a rejection of several Christian notions. It

rejects the Christian doctrine of the Trinity, which Muslims see as a belief in three gods. It also

rejects the idea that Jesus was divine or that any human being can be divine. It emphatically does

not see Muhammad as a divine or supernatural figure but specifies his role as God’s prophet and

messenger. 12

Muslims are called to prayers five times each day. At this Cairo mosque, men pray on the left, in

front of an arched niche called the mihrab, which points to Mecca. Women here stand to the

right of the minbar, a pulpit from which an imam may preach.

Prayer (Salat)

Devout Muslims are called on to pray five times a day: before dawn and at midday,

midafternoon, sunset, and nighttime. 13

Times for prayer are announced by a muezzin, who calls

out from the top of a tower called a minaret. (Nowadays, recordings of the call to prayer are

often played over loudspeakers.) The muezzin’s call to prayer begins with Allahu akbar (“God is

supreme”), 14

and it continues, “I witness that there is no God but Allah; I witness that

Muhammad is the messenger of Allah; hasten to prayer.” In towns and cities with many

mosques, the call to prayer comes from the most prestigious mosque first and is then followed up

by other mosques.

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Muslims may stop by mosques at any time to worship privately. Here, a man in his pharmacist’s

smock prays at a mosque in Istanbul.

Before prayer, the individual is normally expected to perform a ritual purification with water,

washing the hands, arms, face, neck, and feet. If water is unavailable, purification may be done

with sand.

Those who pray face toward Mecca—inside a mosque the direction (qiblah) is indicated by a

special arched niche (mihrab). In the earliest days of Islam, Muslims faced Jerusalem for prayer,

but later revelations received by Muhammad in Yathrib changed this direction to Mecca. The

Qur’an directs: “Turn your face toward the holy mosque; wherever you be, turn your faces

toward it.” 15

When several people are praying together, one person acts as the leader, standing at

the head of the group in front of the mihrab. Passages from the Qur’an and other prayer formulas

are recited from memory in Arabic, accompanied by several basic bodily postures: standing,

bowing, prostrating, and sitting. Each time of prayer demands a certain number of sets (rakas) of

prayers: two at morning prayer, three at dusk, and four at the other times of prayer.

Friday is the day of public prayer. On other days, people may pray privately, at home or at work

or in a mosque. Originally, the day of public prayer was Saturday, following the Jewish practice;

but Muhammad received a revelation that public prayer on Friday was God’s will. In most

Muslim countries, public prayer is performed at midday on Friday. Usually only men perform

public prayer at a mosque, while women ordinarily pray at home; but where women are allowed

to pray with men at a mosque, they are assigned their own area, separated by a curtain or screen

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or located in an upstairs gallery. The Friday service usually includes a sermon by a religious

leader. Although Friday is a day of public prayer, it is not necessarily a public day of rest. In

many Muslim countries, offices are open on Fridays, and because of European colonial

influence, the public day of rest is Sunday. Some Muslim countries, however, recognize Friday

as the weekly day of public rest.

Charity to the Poor (Zakat)

Muhammad was troubled by injustice, inequality, and poverty, and the demand that people give

to the poor was a part of his overall vision of a more just society. Islamic practice demands that

believers donate certain percentages of their total income, herds, and produce from fields and

orchards each year to the poor. This is not a tax on yearly income but rather a tax on all that one

owns. The percentages vary, depending on what is taxed, but are commonly about 2.5 percent.

Nowadays, government involvement in this taxation varies among Muslim countries. (In

industrialized countries, government taxes commonly pay for systems of welfare, disability,

social security, and other forms of assistance. This is a fairly recent phenomenon, however, that

is practical only in money-based economies. Nonindustrial societies, which often use barter

instead of money, depend much more on voluntary care for the poor.) In addition to established

yearly donations, a good Muslim is expected to perform isolated acts of generosity and charity

for the poor when such acts are called for in everyday life.

Fasting during Ramadan (Sawm)

To fast means to abstain from food for a specified period of time. The purpose of fasting is to

discipline oneself, to develop sympathy for the poor and hungry, and to give to others what one

would have eaten. Fasting is thought to be good for individual spiritual growth, and it is also an

important bond that unites Muslims during the period of shared fasting known as Ramadan.

Ramadan, the ninth month of the Muslim calendar, is the period during which Muhammad first

received his revelations. Fasting during this month, followed by a feast of celebration at the

month’s end, is considered a fitting way to remember this special event. During the month of

Ramadan, devout Muslims avoid all food, liquid, tobacco, and sex from dawn until dusk.

Exceptions are made with regard to food and drink for travelers, pregnant women, and the sick,

but these people are expected to make up the days of fasting at a later time.

Because Islam follows a strictly lunar calendar, Ramadan occurs at a slightly different time each

year, as measured by a solar calendar of 365 days. Twelve lunar months equal only 354 days;

thus, Ramadan begins 11 days earlier each year than in the previous year. As a result, Ramadan

can fall in any season. When Ramadan falls in winter, when the days are cool and short, it

involves the least discomfort. But when the month of Ramadan falls in the summer, fasting can

be a great hardship; when evening finally comes and the day’s fast is ended, water and food seem

miraculous.

We should note that periods of abstinence are common in many religions. The Christian

observance of Lent, for about a month before Easter, is a well-known example, as is the Jewish

practice of fasting on Yom Kippur, the Day of Atonement, in autumn.

Minarets that are used to call Istanbul’s Muslims to prayer stand alongside an Egyptian obelisk

that is covered with hieroglyphics. Istanbul has played important roles in almost two thousand

years of history.

Pilgrimage to Mecca (Hajj)

Pilgrimage—a religious journey by a believer to a sacred city or site—is a common practice in

many religions. Besides fulfilling religious demands, pilgrimage offers other, less obvious

rewards. It allows people to travel and experience new sights, brings people of different

backgrounds together, and engenders a sense of unity. Best of all, it becomes a powerful symbol

of an interior journey to the spiritual goals of new understanding and personal transformation.

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All Muslims, both men and women, unless prevented by poverty or sickness, are expected to

visit Mecca at least once in their lifetime. Because Islam is central to the nature of Mecca, only

Muslims may visit the city.

Pilgrimage to Mecca, or Hajj, was already a practice before Muhammad was born, possibly

because worshipers wanted to visit the mysterious black meteorite that had fallen in the area.

Muhammad, following divine revelation, continued the practice of pilgrimage to Mecca. He also

continued many earlier aspects of that pilgrimage—including veneration of the black meteorite.

Although this veneration might seem to contradict Muhammad’s call for pure, nonidolatrous

worship of the One God, the meteorite was thought of as a special gift from God. It was also

connected with Abraham and even with Adam, who are said to have venerated it, and with the

angel Gabriel, who was thought to have carried it to earth.

Because the present-day form of pilgrimage offers many deeply emotional experiences for

believers, it deserves special description. 16

Contemporary pilgrims generally arrive by plane at

Jiddah, the port city on the west coast of Saudi Arabia. In earlier times, people came by more

romantic (and dangerous) methods—by boat or camel caravan. Air travel, however, has enabled

people to come in great numbers. In the past, about thirty thousand people visited Mecca each

year; now more than two million people make the journey. In earlier days, the pilgrimage took

months or even years. Some pilgrims died along the way, particularly when the special month of

pilgrimage fell in the summer. Often it was the only long trip a person might ever take from a

home village. Despite the enormous number of pilgrims, returning home as a hajji (male pilgrim)

or hajjiyah (female pilgrim) still confers much prestige.

Muslims distinguish between the “greater pilgrimage,” which is made only during the special

month of pilgrimage (dhu’l-Hijjah), and the “lesser pilgrimage,” which can be made at other

times of the year as well. The lesser pilgrimage consists simply of a visit to Mecca and nearby

holy sites. The greater pilgrimage, which is described in the following paragraphs, adds several

days of arduous travel and ritual in the plains beyond Mecca. A trip to the city of Medina is often

included.

Pilgrims first come to Mecca and are expected to arrive by the seventh of the month for the Hajj.

For men there is special clothing, called the robe of Abraham, consisting of two pieces of white,

seamless cloth. One piece is worn around the waist and lower body; the other covers the upper

body and the left arm. (Women have no special clothing, but many dress in white. They do not

veil their faces when they are participating in the pilgrimage.) The uniformity of clothing for

males emphasizes their basic equality before God. In addition to the robe of Abraham and special

prayers, all pilgrims are expected to refrain from sex, violence, and hunting. (It is easy to see

how these pilgrimages and the associated practices drastically reduced intertribal warfare on the

Arabian Peninsula.)

After settling into their hotels or hostels, pilgrims proceed to the Grand Mosque. Inside the huge

rectangle of the mosque area is a large courtyard, open to the sky. The four sides of the courtyard

consist of pillared colonnades, which open out onto the central area and offer shade. At the

center of the courtyard is the Kabah shrine. It is a building approximately 50 feet high and 40

feet wide and deep. (Its metric dimensions are approximately 15 meters high and 12 meters wide

and deep.) The building is covered with a black cloth, remade every year, whose edges are

embroidered in gold with words from the Qur’an. The interior of the Kabah is empty and is

entered only by caretakers and dignitaries, who ritually cleanse the interior with rosewater. The

black meteorite, known as the Black Stone, is embedded in one external wall of the building and

is visible on the outside from the courtyard.

Tens of thousands of Muslim pilgrims move around the Kabah, the great cube in the center of

Mecca’s Grand Mosque.

After ceremonially purifying themselves with water, pilgrims immediately walk

counterclockwise around the Kabah seven times. As they pass the eastern corner, they kiss or

salute the Black Stone, which extends from the shrine about 5 feet above the ground. Today the

Black Stone is surrounded by silver and has become concave from being touched and kissed over

the years by so many millions of people.

Pilgrims reenact important events in the life of Abraham, their forefather. Islam holds that Hagar

and Abraham’s son, Ishmael, lived in the region of Mecca and that Abraham visited them here.

Muslims believe that Abraham was asked by God to sacrifice his son Ishmael—not Isaac, as

Judaism and Christianity teach—and that the near-sacrifice took place in Mecca. In their actions,

they relive Abraham’s spiritual submission as a means of emulating his close relationship to

God.

After walking around the Kabah, pilgrims ritually recall Hagar. A long covered corridor nearby

connects the two sacred hills of Safa and Marwah, which the Qur’an calls “signs appointed by

Allah.” 17

Between these two hills Hagar is believed to have searched desperately for water for

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her son Ishmael. Pilgrims walk speedily seven times along the corridor (the Masa), reenacting

Hagar’s thirsty search. They drink from the well of Zamzam in the mosque area, which is

believed to be the well shown to Hagar by an angel.

Muslim children have a special perspective on Hajj pilgrims.

On the eighth day of the month, after another visit to the Kabah, pilgrims go to Mina, a few miles

outside Mecca, where they pray through the night. The next morning, the ninth day, they travel

to the plain of Arafat, about twelve miles from Mecca, where Muhammad preached his final

sermon. At noon they hear a sermon and stand all afternoon in prayer, exposed to the sun. The

day of prayer at Arafat is often crucial to the experience of exaltation that the pilgrimage

experience can bestow. That night is spent outdoors at Muzdalifa, halfway between Arafat and

Mina.

The following day, the tenth of the month, is called the Day of Sacrifice (Id al-Adha). Pilgrims

return to Mina, where they throw small stones at three walls, a ritual that recalls how Abraham

responded to a temptation: when a demon tempted him to disobey God’s command to sacrifice

his son, Abraham threw stones at the demon and drove it away.

Pilgrims then select for themselves and their families one animal (sheep, goat, cow, or camel) to

be sacrificed to reenact another important event in Abraham’s life: after showing his willingness

to sacrifice his son Ishmael to God, Abraham was divinely directed to substitute a ram for his

son. The slaughtered animal is then cooked and eaten. Any meat that is left over is processed and

given to charity. (This act of animal sacrifice is carried out throughout the Muslim world at the

same time during the month of pilgrimage.) After the sacrifice, the men’s heads are shaven, the

women’s hair is cut, and all fingernails and toenails are trimmed to signify a new, purified life

and a return to ordinary activities. Pilgrims then return to Mecca to again walk around the Kabah.

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Although this concludes the essential ritual of the Hajj, many pilgrims go on to visit Medina to

honor the memory of Muhammad, who is buried there.

Additional Islamic Religious Practices

Islam aims at providing patterns for ideal living. Controls and prohibitions are imposed not to

signify a love of suffering but to increase social order and happiness. Where outsiders might see

only limitations, Muslims see instead the benefits that sensible regulations bring to individuals

and societies. People who visit Muslim cultures often comment on the rarity of crime and the

sense of security that people regularly feel on city streets.

Although it is strict, Islamic practice also values pleasure and happiness in this world. Believers

must fast during the daylight hours of Ramadan; but when night comes, families gather to enjoy

a good meal together. The same general attitude applies toward sexuality. Although sex is

regulated, Muslims do not value celibacy. Muhammad was no celibate and opposed celibacy as

being unnatural. In this regard, Muslims are puzzled by Jesus’s never having married and by the

religious ideal of monasticism. It is within this framework of an ideal society that we should

view some of the prohibitions of Islam.

Rituals and Celebrations: The Islamic Religious Calendar: Festivals and Holy Days

Like other religions, Islam has developed a sequence of religious festivals and holy days. The

main observances follow.

 The Day of Sacrifice, or Id al-Adha, is celebrated during the month of the Hajj (the

twelfth lunar month). The head of every Muslim household is expected to sacrifice (or to

pay someone to sacrifice) a sheep, goat, cow, or camel to recall Abraham’s sacrifice of a

ram in place of his son. The meat is cooked, eaten by the family, and shared with the

poor.

 The Day of Breaking the Fast, or Id al-Fitr, is observed just after the month of Ramadan

(the ninth lunar month) has ended. People have parties and often visit the graves of

ancestors. Sometimes the festival goes on for three days.

 During Muharram (the first month of the Muslim year), believers remember the

migration of Muhammad and his followers to Yathrib (Medina). For the Shiite branch of

Islam, found primarily in Iran, Iraq, and Pakistan, the month has additional significance

because it is associated with the death of Hussein, the son of Muhammad’s son-in-law

Ali. The first nine days of the month are solemn, and on the tenth day the devout reenact

publicly the assassination of Hussein. Plays and processions vividly recall his death,

sometimes with devotees cutting themselves and crying aloud during processions in the

street.

 Muhammad’s birthday occurs on the twelfth day of the third month of the year. In some

countries it is a public holiday, and in some regions the whole month is given to

celebrating and reading religious texts.

 Birthdays of other holy men and women are variously marked by devotees in different

regions and groups. Shiites observe the birthday of Ali; religious communities honor the

birthdays of their founders; and the birthdays of regional saints are celebrated locally.

Dietary Restrictions

The Qur’an forbids the consumption of pork and wine. Both Judaism and Islam view the pig as a

scavenger animal, whose meat can transmit disease. Wine is forbidden because of its association

with violence and addiction. Although only wine is forbidden in the Qur’an, Islam has

interpreted that prohibition to include all alcohol. 18

Prohibition against Usury and Gambling

Charging interest on loans is not allowed. We might recall that in Muhammad’s day money was

lent at very high rates of interest, which impoverished and exploited the borrower. (Some

Muslims today get around this prohibition by charging a “commission” for making a loan,

although the loan itself is officially without interest.) Gambling is forbidden because it is

considered a dangerous waste of time and money, as well as a potential financial risk for

gamblers and their families.

Circumcision

Male circumcision is a religious requirement in Islam, although it is not actually demanded by

the Qur’an. Circumcision at about age 7 or 8 is common. In circumcision, a small amount of

loose skin (called the foreskin) is cut off from the end of a boy’s penis. (We might recall that

Jews circumcise boys on the eighth day after birth. Circumcision is also common among many

Christians, although for them it is not a religious commandment; and it occurs frequently in

native religions.) Explanations for the practice of circumcision vary. One is that the practice

shows submission to the role of God in human procreation. Another relates to reasons of

hygiene; in a hot climate, where daily bathing is not always possible, circumcision might have

served as a preventive measure against infection. Perhaps both are true. In Islam, however, it is

also done in imitation of Muhammad, who was circumcised.

In some primarily Muslim countries, particularly those in eastern Africa, Muslim girls are also

circumcised at puberty. The act involves the removal of part or all of a girl’s external sexual

organs. A common explanation is that it decreases sexual desire in the circumcised young

woman, helping her to remain a virgin before her marriage and to be faithful to her husband

afterward. Non-Muslims in the West commonly criticize the practice as being repressive and

dangerous; but some traditionalists see it as a valuable initiation rite and a preparation for

marriage. In any case, we should recognize that it is not a Qur’anic command, nor does it have

the same religious authority as does male circumcision. 19

Marriage

In Islam, marriage is basically a civil contract, although a certain amount of ritual has grown up

around it. In traditional Muslim societies, marriage is arranged by the parents and formalized by

a written contract. Usually the bridegroom’s family makes an offer of money or property to the

family of the bride as a part of the contract. The marriage ceremony, which often is held at home,

is essentially the witnessing and signing of the contract. A passage from the Qur’an might be

read, and there is usually a feast following the signing of the contract. Marriages can be annulled

for serious reasons, and divorce is possible and can be initiated by a wife as well as by a

husband. Neither annulment nor divorce, however, is frequent. After marriage, a woman takes on

a new, more responsible role. As a wife she has left the protection of her father and is now the

legal responsibility of her husband.

Death Rituals

The general simplicity of marriage ceremonies is also characteristic of death and funerals.

Prayers from the Qur’an are recited for the dying person, and after death the body is buried in a

plain white shroud. Ideally, for a male who has made the pilgrimage, the shroud is the white robe

of Abraham that he wore in Mecca. The face of the deceased is turned toward Mecca at the

burial, and the headstone is usually an undecorated stone marker, which signifies equality of all

people in death. 20

Two women view a weaving with verses from the Qur’an during an exhibition at the Imam

Khomeini Grand Mosque in Tehran, Iran.

Scripture: The Qur’an

The name Qur’an (Koran) means “recitation” and recalls the origins of these sacred writings in

the sermons of Muhammad. The name also suggests the way in which the Qur’an is best

communicated—by being recited. Although the Qur’an has been translated into many languages,

only the Arabic version is considered to be fully authoritative. The beautiful sounds of the

original are considered a part of its nature and are essential to its spiritual power.

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The Qur’an is believed to be of divine origin, for it is God’s Word, which was revealed to

Muhammad during the approximately twenty years from his first revelation in 610 CE until the

end of his life. Disciples memorized and wrote down the words of Muhammad’s revelations, but

after his death, when people became concerned that variations would arise and spread, it was

thought necessary to establish a single authorized version. Tradition holds that this work was

begun by Abu Bakr, Muhammad’s first successor, or caliph (khalifa, “successor”), and that the

work was finished in the caliphate of Uthman, which ended in 656 CE. However, recent scholars

question this tradition, and the emergence of the authorized edition is now seen as more complex

than was formerly thought. The authorized edition that did emerge became the basis for all later

copies. 21

There is a repetitive quality about the Qur’an—common to memorized material—due largely to

the fact that the Qur’an is not a carefully constructed argument divided into segments, nor is it a

series of stories. Rather, it is a body of sermons and utterances that repeats images and themes in

a natural way.

The Qur’an covers a wide variety of topics and discusses figures who are also found in the

Jewish and Christian Bibles: Adam, Eve, Noah, Abraham, Isaac, Jacob, Joseph, Moses, David,

Solomon, Jesus, Mary, and others. It also gives practical admonitions about everyday life—about

property rights, money, inheritance, marriage, and divorce. It refers to events in the life of

Muhammad and to specifically religious beliefs and regulations—angels, divine judgment,

fasting, and the pilgrimage. The topics and types of material are often blended together.

The Qur’an has 114 chapters, or suras. Each sura has a traditional name, derived from an image

or topic mentioned in it, and many of these names are evocative: “The Elephant,” “Light,”

“Dawn,” “Thunder,” “The Cave,” “Smoke,” “The Mountain,” “The Moon,” “The High One.”

The order of the suras does not reflect the exact order in which they were revealed. Except for

the first sura, which is a brief invocation, the suras are arranged by length, from the longest to the

shortest. The last chapters are extremely short—and the easiest for beginners. In general, the

placement of the suras is, in fact, in reverse chronological order, with some intermixture of

periods. The short suras are probably the earliest teachings of Muhammad, while the long ones

are the products of his final years, when the details of Islamic life were being revealed to him.

The suras of the Qur’an have been compared to leaves that have fallen from a tree: the first-

fallen leaves are on the bottom.

The Qur’an has profoundly affected Islamic art. Indeed, some handwritten copies of the Qur’an

are great artworks in themselves, often filled with gold letters and colorful geometrical designs.

Because Islam generally prohibits the making of images, artists have developed the most

wonderful calligraphy to record the sacred words of the Qur’an.

Frequently the words of a phrase from the Qur’an are also cunningly interlaced to make

integrated designs, which are used to beautify mosques and religious schools (madrasas,

medersas). On buildings, passages from the Qur’an are carved in stone or wood or set in mosaic.

Of the many writing systems in the world, cursive Arabic, with its wondrous curves, is possibly

the most visually beautiful of all. The fluid form of this writing is suggested nicely by the French

word arabesque, which has entered the English language to describe a pattern of interlacing lines

that are curving and graceful.

The repetition of phrases and images from the Qur’an is comforting to Muslims, who have heard

them recited aloud in daily prayers and in sermons since childhood. Passages are recited

regularly on the radio, particularly during Ramadan, and in some countries are also broadcast on

television. Present everywhere, every day, such phrases have a hypnotic resonance. Because

Arabic is an especially beautiful language, chanting the Qur’an in Arabic is an art form, and

some chanters have become famous for the beauty of their voices and their interpretation of

Qur’anic material.

Islamic graves vary from country to country. In some places, graves have simple markers in the

desert sand; in others (such as this cemetery in Turkey), graves may have individualized

tombstones with flowers.

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At this Qur’anic school in Sudan, students copy and recite Qur’anic verses until they are

memorized. The writing boards are then cleaned, and the process is repeated with new verses.

In the name of God The Compassionate The Merciful.

Praise be to God, Lord of the Universe, The Compassionate, the Merciful, Sovereign of the Day

of Judgment!

You alone we worship, and to You alone we turn for help.

Opening (Al-Fatihah) of the Qur’an 24

The Historical Development of Islam

Because his sons had died in infancy, Muhammad died without a clear hereditary male

successor. 22

He apparently had not appointed anyone to succeed him, 23

and the result was

confusion and an unclear line of succession—a fact that ultimately created significant divisions

in Islam, whose effects remain today.

Muhammad had asked Abu Bakr, his friend and the father of his youngest wife, to be the

principal leader of prayer. Because of this position, Abu Bakr was recognized as the first caliph.

When Abu Bakr died two years later, he was succeeded by Umar, the second caliph, and

followed by Uthman, both of whom were assassinated. The fourth caliph was Muhammad’s

cousin and son-in-law, Ali, the husband of his daughter Fatima. Ali was also assassinated, and

his opponents, who ruled from Damascus, assumed control of Islam in 661 CE. This period

marks the first and most significant division of Islam, which broke into two factions, Shiite and

Sunni (which we will discuss shortly).

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The earliest stage of growth of Islam came during the time of the first four rulers, called the

orthodox caliphs. These men had been close to Muhammad, and their home was Arabia. A major

change occurred, however, as Islam spread outside Arabia. From an early, deliberate simplicity,

Islam would now become more urbane and complex.

Expansion and Consolidation

Islam arose at a time that was congenial to the growth of a new political and religious power.

The Byzantine Empire, ruling from Constantinople, had fought repeatedly with the Persian

Empire, and both were weakened by the effort. Areas theoretically controlled by the Byzantine

emperor, such as regions of northern Africa, were far away from the capital.

The weakness of the Byzantine and Persian Empires—and what Muslims believe was divine

purpose—helped Islam quickly expand into their territories. Islamic armies took Syria in 635 CE

and Persia in 636 CE. They began to move westward, taking control of Egypt in about 640 CE.

The success was intoxicating. Islam spread across most of northern Africa over the next seventy

years, and it spread across the Red Sea and Indian Ocean from Arabia to eastern Africa (Figure

10.1).

Figure 10.1 Map of the Islamic world today.

Islamic forces entered Spain in 711 CE, when a Muslim general named Tariq landed in the

south—the name of Gibraltar (“mountain of Tariq”) recalls this event. In fact, Muslim forces

might have spread Islam through much of western Europe if they had not been stopped in

southern France by the Christian forces of Charles Martel, the grandfather of Charlemagne, in

732 CE at the Battle of Tours. 25

This battle—just a hundred years after the death of

Muhammad—was one of the defining battles of world history.

Although Islam was stopped from expanding northward, Islamic rulers remained in Spain for

nearly eight hundred years, with capitals in Córdoba and Granada. Many remember the Islamic

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period in Spain with nostalgia and longing, for it is universally thought to have been a paradise-

like time, when the arts flourished and Muslims, Jews, and Christians generally lived together in

harmony. The only other significant incursion into the West in these early centuries was into

Sicily, where Islam was a force for about two hundred years.

From 661 CE to 750 CE, Islam was controlled by the Umayyad dynasty—a period called the

Damascus caliphate (the caliphate was now hereditary). During this period Islam adopted

elements—from architecture to cuisine—that were introduced to Syria by the Roman Empire. It

also adopted and refined the administrative and military apparatus of a political state. This

fruitful contact with Roman-influenced Syria is just one example of the genius that Islam has

shown in absorbing elements from other cultures and giving them new life.

Control of Islam shifted to Baghdad in 750 CE under the Abbasid dynasty—a hereditary line that

claimed connection to Muhammad. It is often thought that this period, also known as the

Baghdad caliphate, which did not end until 1258, was the golden age of Islam—its cultural peak.

Just as the Umayyads had adopted Roman-inspired elements from Syria, so the Abbasids

adopted much that was Persian—music, poetry, architecture, and garden design. Classical Greek

texts on philosophy, science, and the arts were translated into Arabic. Under the influence of

Indian artists, Islam relaxed the prohibition of images in court art, and miniature paintings and

drawings of dazzling images were created. Baghdad became a world center of civilization and

taste.

Islam continued to spread eastward into non-Arab cultures, and Arab domination of Islam waned

as Islam spread to present-day Azerbaijan, Kazakhstan, Afghanistan, Pakistan, northern India,

and Bangladesh. Islam also spread into western China, where millions of Muslims still live

today.

After the Mongols invaded and sacked Baghdad in 1258, the political center of Islam shifted to

Egypt. Then in 1453, Muslims captured the ancient Christian capital of Constantinople, making

it the center of the Ottoman Empire as well as of the Muslim world until 1921, when the

Ottoman Empire ended. During this long period Islam spread, primarily through trade, to

Southeast Asia—to what is today Malaysia, southern Thailand, and Indonesia, which presently

has the largest Muslim population of any country in the world. Islam also spread to Mindanao,

the southernmost island of the Philippines.

At the mosque of Al-Azhar in Cairo, students can ask questions of tutors in order to learn some

of the complicated concepts in Qur’anic theology.

Because of the great size of Islamic territory—a span from Morocco and Spain to Indonesia and

the Philippines—completely centralized control was impossible. Thus, secondary centers, which

were sometimes totally independent caliphates, were established. In Spain, the cities of Córdoba

and, later, Granada became local political capitals, until Muslims were expelled from Spain in

1492. In India, Delhi became the center of the Muslim Mughal (Mogul) Empire until the British

took control of the subcontinent. The fiction of a single caliph ruling all of Islam, however, was

kept alive until the Ottoman caliphate in Turkey was dissolved in 1924. (Some contemporary

Muslims would like to see the caliphate revived.)

The Shiite and Sunni Division within Islam

Over the centuries of its growth, Islam has experienced several divisions. The most significant

division is between the Shiites and Sunnis. Today about 10 to 15 percent of Islam is Shiite, and

the remaining majority is Sunni (Figure 10.2). The division began as a political argument over

who should succeed Muhammad, but it has widened over the centuries into a division over

belief, practice, and general religious approach.

Figure 10.2 Branches of Islam.

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The real argument over succession centered on different conceptions of the caliphate. Some

thought that it should be held by a man of Muhammad’s tribe (the Quraysh), someone chosen by

his peers as being the person who was strongest and most capable of governing. This was a fairly

practical notion of leadership. Others, however, saw the caliph as a spiritual leader, and they

believed that God gave the spiritual power of the caliph only to those males who were descended

directly from Muhammad’s immediate family.

Shiite Islam

Shiites derive their name from the word shia, which means “faction”—namely, the group who

followed Ali, the son-in-law and cousin of Muhammad. We might recall that most early Muslims

accepted the legitimacy of the first four successors of Muhammad (Abu Bakr, Umar, Uthman,

and Ali). Some early Muslims, however, held that Muhammad had assigned Ali to be his first

successor, but that a series of political and religious intrigues had initially kept Ali from the

caliphate. These disagreements led to further arguments during the period of Uthman and

continued even into Ali’s eventual caliphate. Muawiya, leader of the Umayyad clan, rejected

Ali’s leadership, but when arbitration declared Ali to be the legitimate leader, Ali was

assassinated. Following Ali’s death, some believers held that succession rightfully belonged to

his two sons, Hassan and Hussein. Ali’s first son, Hassan (625–669), renounced his rights to

succession; he was poisoned nonetheless by enemies. Ali’s second son, Hussein (626–680),

fought against Umayyad control but was killed and beheaded after being defeated in 680 CE at

the Battle of Karbala, in Iraq. Hussein’s death allowed the Umayyad dynasty to maintain control

for a hundred years, but it also created strong opposition, which became the Shiite movement.

Shiites, who trace Muhammad’s line of succession from Ali to Hussein, see Hussein as a martyr

whose heroic death is a redeeming sacrifice that invites imitation. His burial site at the main

mosque of Karbala in Iraq is considered a major holy place and, for Shiites, a center of

pilgrimage.

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Shiite pilgrims gather in Karbala, Iraq, on the fortieth day after the anniversary of the killing of

Imam Hussein, grandson of Muhammad. His death occurred in 680 CE.

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Shiite Islam believes that the legitimate succession was hereditary, descending from the

immediate family of Muhammad. Most Shiites believe that a God-given, hereditary spiritual

power, called the Light of Muhammad, has been passed to a total of twelve successors, or

Imams. For them, the first legitimate Imam was Ali. The line ended with the disappearance of

the last Imam, Muhammad al-Mahdi, about 900 CE. According to tradition, he did not die but

entered a hidden realm from which he works by guiding Shiite scholars and leaders. Some

Shiites believe that he will emerge from this state in the future to help restore Shiite Islam and

that his reappearance in the world will usher in a messianic age, heralding the end of the world.

There are several divisions within Shiite Islam that differ on how many Imams there were and on

the exact line of succession. Most Shiites believe in twelve Imams, as previously mentioned, and

thus are sometimes called Twelvers—Ithna Ashariya. But members of one group, the Ismailis,

are often called the Seveners because they disagree with the Twelvers about the identity of the

seventh Imam; they trace descent from Ismail, whom they consider to be the seventh Imam.

Disagreement over the fifth Imam produced a division called the Zaydis (named after Hussein’s

grandson, Zayd ibn Ali). They are commonly known as the Fivers and live predominantly in

Yemen. The Alawites in Syria are an unusual group, whose practice has apparently been

influenced by other religions. They believe in reincarnation and, in addition to Muslim holidays,

they celebrate Christmas and Epiphany. Smaller groups also exist, some of which (such as the

Druze of Lebanon) are not considered orthodox Muslims.

Shiite Islam has been attractive to non-Arab Muslims, who have sometimes felt that they were

relegated to an inferior role in a religion whose origins were in Arabia. Iran is the center of Shiite

Islam because of its large Shiite population. But Iraq is the spiritual home because of the

connection with Hussein.

The interiors of major mosques are often designed to lift the spirit of worshipers. Occasionally, a

mosque’s impact extends beyond its interior to include the entire neighborhood, as we see in this

photo from outside Cairo’s Ibn Tulun Mosque.

Sunni Islam

Sunni (or Sunnite) Islam, the other great division of Islam, takes its name from the word sunna

(“tradition,” “example”). The name refers to the entire body of traditional teachings that are

based on the life and teachings of Muhammad, as given in the Qur’an and the authoritative

hadiths.

Sunni Islam developed to some degree in response to the claims of Shiite Islam. Because Sunnis

accepted the legitimacy of the orthodox caliphates, they were compelled to develop a religious,

political, legal, and cultural system that was consistent with their beliefs. The system included

the caliphs, who were thought to rule in God’s name; the Qur’an and hadiths, seen as expressing

God’s will; the schools and scholarly debate that interpreted the Qur’an and hadiths to apply to

everyday life; and the scholars who carried on this debate. Traditional Islam does not separate

political life from religious life; it aims to create a public life that is shaped by the Qur’an.

Although scholarly debate has been a tradition of Shiite Islam, it is central to the ideology of

Sunni Islam, which has often been distinctive in its openness to reason and practicality.

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Sunni Islam does not have the clear divisions that we see in Shiite Islam. However, it does have

its own divisions. Like any large-scale human development, Sunni Islam has generated

interpretations of Islam that run the spectrum from ultraconservative to very liberal. We will

speak briefly of the most important ones here and then return to them at the end of the chapter,

when we discuss Islam in the modern world.

One division that is frequently spoken of today is the Wahhabi sect, a conservative movement. It

is named after its founder, Muhammad Ibn Abd al-Wahhab (c. 1703–1791), who was born in

Medina. The movement began in Arabia in the eighteenth century, experienced several declines,

and underwent a revival in the past century. Its influence is now spreading throughout the Sunni

world.

The Wahhabi movement arose from a desire to return to an ideal purity that was thought to have

existed in early Islam. The Wahhabi movement emphasizes doctrinal orthodoxy, and the name

that Wahhabis themselves use for their movement may be translated as “monotheism.”

Muhammad, as we know, opposed polytheism and emphasized that worship be reserved for God

alone. A continual struggle, therefore, goes on in Islam over the veneration of deceased teachers,

leaders, and holy persons. Should they have shrines or special tombs? Should memorial days be

celebrated for them? Should they be prayed to or referred to in prayer? The Wahhabis have

opposed veneration of deceased people, no matter how saintly, saying that such veneration takes

away from the unique worship of the One God. Thus Wahhabis do not even celebrate the

birthday of Muhammad, and some oppose visiting his burial place in Medina. (Wahhabis earlier

destroyed the shrines built to honor Muhammad and his companions.) The Wahhabi movement

also has a strongly moral dimension. Among its goals are simplicity, modesty, separation in

public of males and females, and strict prohibition of alcohol.

Another reform movement began in India in 1867. The Deobandi movement is named after the

town of Deoband, about ninety miles north of Delhi, where the first school was established. This

sect resembles the Wahhabis in its emphasis on a simplified Islam: veneration given solely to

God, rejection of devotion to saints, and strong differences between male and female social roles.

But it gives great attention to the importance of Muhammad and his early companions, who are

thought of as role models for Muslims. It argues that education should be entirely religious—it

should be based only on the Qur’an and hadiths. Thus it opposes education in business and

modern science.

These fairly stern movements have come into existence because Sunni Islam encompasses so

many countries and millions of individuals with varied degrees of commitment. Within the

immense numbers of Sunnis—who make up almost 90 percent of all Muslims—many are simply

“cultural Muslims.” They have been born into the faith but pick and choose the customs that they

wish to follow. The most devout visit a mosque daily and follow all requirements about prayer,

charity, and fasting. Others would call themselves moderate Muslims, attending the Friday

prayer and doing some daily prayer, but not being otherwise involved. Some limit their practice

to prayer at a mosque only on major festivals. Most observe the fast of Ramadan strictly, but

some do not. Hence, the appeal of reformers. (We see something similar among Christians who

attend church only at Christmas and Easter, or among Buddhists whose religious practice is

confined to attending funerals.)

Another common pattern in some Sunni regions is the blending of Islam with older, local

elements. One striking example is the traditional form of Islam in Indonesia, which is blended

with Indonesian Hinduism and includes ceremonies to honor spirits of nature. A news article

described one typical service on the island of Java.

“In the name of God, the compassionate, the merciful,” the turbaned priest begins in the

orthodox Muslim style…. As the annual labuhan ceremony unfolds, he blesses the various

offerings the Sultan of Yogyakarta has prepared for Loro Kidul, the goddess of the surrounding

seas: silk, curry, bananas, hair and toenail clippings. The goddess, apparently, will be pleased

with these items when they are carried in procession to the sea and thrown in, as will another

local deity, who receives similar gifts tossed into a nearby volcano. 26

Clearly, this service—which resembles ceremonies that one might also see in Hindu Bali—owes

much to the nature worship and Hinduism that preceded the coming of Islam.

Similar blendings can be found in many countries—particularly those that are away from the

centers of orthodoxy, such as in western Africa and Southeast Asia. For many people, Islam is a

veneer over much older practices. All mixed forms of Islam, however, can be—and often are—

the object of reformers’ criticism.

Liberal movements have also regularly emerged, although they have not yet coalesced into a

clearly defined sect. Perhaps this is because they have spread largely from books espousing their

ideas. These movements argue that Muhammad was a humanitarian reformer and that he himself

would reinterpret his insights in light of modern needs. The liberal movements urge, in addition

to religious studies, the study of science and business. They point out the early achievements of

Islam in medicine, astronomy, and other sciences, and they encourage the continuation of this

type of achievement. Perhaps the most influential of these liberal developments has been the

Aligarh movement. Its founder, Sayyid Ahmad Khan (1817–1898), began a college at Aligarh, in

India, which he devoted to principles of modern education. His ideas, promoted widely by his

books and disciples, remain influential. Such ideas inspire like-minded groups in many countries.

Because Mecca is located in Saudi Arabia, it is one center of power in modern Sunni Islam. This

(and the influence of a reformist movement) has meant that the government of Saudi Arabia

expects its country to be a model of proper Muslim belief and behavior—as tourists and foreign

workers who have been forbidden from importing alcohol have sometimes been shocked to

discover. This has also led to occasional friction, particularly with Iran, which reflects the long-

standing differences between Sunni and Shiite points of view.

Another center of power in the Sunni world is Egypt. Its universities, particularly Al-Azhar in

Cairo, give it prestige as an interpreter of Islam; and its large Muslim population makes it

politically important in the Muslim world.

Sufism: Islamic Mysticism

Islam began as a rather austere religion. But as it moved beyond Arabia, Islam came into contact

with the luxurious lifestyle of the settled old cities in the Near East and northern Africa. The

Umayyad dynasty, we recall, ruled Islam for one hundred years from Damascus, which even

then was an ancient city. Damascus had become one of the most important cities in the eastern

part of the Roman Empire, and it had retained its prominent role under the Byzantine Empire.

The caliphate of Damascus simply carried on the aristocratic lifestyle already present.

Islam had contact not only with sophisticated city dwellers there, but also with the Christian

monks and hermits who lived elsewhere in Syria and in Israel and Egypt. The monks’ simple

lives made a great impression on Muslims, who seemed to desire something similar for Islam.

Because Islam rejected celibacy as a religious ideal, the Christian model of monasticism could

not be imitated exactly. What emerged, however, were lay individuals who cultivated the

spiritual life on their own and groups of devotees loosely organized around charismatic spiritual

leaders.

Sufism is the name of an old and widespread devotional movement—or group of movements—

in Islam. The name Sufism is thought to derive from the Arabic word suf (“wool”), because early

Sufis wore a simple robe made of common wool. It is possible that this type of ordinary cloth

was not only practical but also a visual statement opposing needless luxury. Sufism has been a

religious movement that values deliberate simplicity.

But Sufism was not only a reaction against superficial luxury. The movement also grew out of a

natural desire to do more than the merely formalistic. As Islam defined itself further, establishing

religious practice in even the smallest areas of life, it was possible for some people to think that

“keeping the rules” was all there was to being a good Muslim. Sufism, however, recognized that

it is possible to “go through the motions” but to leave the heart uninvolved. As a result, Sufism

sought the involvement of emotions. Because of this it has been called “the heart of Islam.”

Sufi Beliefs

The core of the Sufi movement is its mysticism—its belief that the highest experience a person

can have is a direct experience of God. Sufism holds that an individual can, on earth, experience

God “face to face.” Moreover, it teaches that experiencing God is the whole purpose of life, not

something that has to wait until after death.

Sufi mysticism was encouraged by several religious movements that had been active in Egypt

and Syria long before Sufism arose in the seventh and eighth centuries CE. One was

Neoplatonism, a mystical philosophical school that began in Alexandria in Egypt with Plotinus

(c. 205–270 CE). Plotinus’s work The Enneads spoke of the emergence of the entire cosmos

from the One and the journey of the soul as it returns to its divine origin. Another movement that

influenced Sufism was Gnosticism, which similarly saw life as a spiritual journey. Gnosticism

produced its own literature and interpreted other religious literature symbolically. Christian

forms of Neoplatonism and Gnosticism flourished in Syria not long before the Umayyad period

and produced such books as The Divine Names and The Mystical Theology by Pseudo-Dionysius,

who is thought to have been a Syrian Christian monk of the sixth century. It is also possible that

influences from Hindu mysticism, coming from India into Persia, were behind a great flowering

of mystical poetry.

Sufis saw in the Qur’an a number of passages that invited mystical interpretation. These became

their favorites. A beloved passage says that Allah is so near to every human being that he is even

“closer than the jugular vein.” 27

Another favorite passage says, “Whether you hide what is in

your hearts or manifest it, Allah knows it.” 28

The image of Muhammad also took on new meaning. To the Sufis, Muhammad was himself a

mystic. He lived a life of deliberate simplicity, sought God, and had profound revelations.

Because he submitted himself so fully to God’s will, in his Night Journey he was carried up to

the highest heaven, where he spoke with God as one friend speaking to another friend. This

event, the scholar A. J. Arberry remarks, “for the Sufis constitutes the Prophet’s supreme

mystical experience and an example which they may aspire to follow.” 30

One of the great early Sufi saints was Rabia (c. 717–801 CE), who left behind ecstatic writings

that speak of God as her divine lover. She is famous for her statement that she sought God not

because of fear of hell or desire for heaven but simply for himself alone. In other words, she

sought God not for her sake but for his.

Sufis have commonly spoken about the sense of loss of self (fana, “extinction”) that occurs in

mystical experience: when the self is gone, all that remains is God. Some Sufis have spoken

about this experience in language that has been shocking to the orthodox—their mystical

descriptions seeming to weaken the distinction between God and his created world, which is

strong in orthodox Islam, and even seeming to embrace pantheism, the belief that everything is

God. The Persian mystic Abu Yazid (d. 875 CE), when he was in ecstasy, is reputed to have said,

“Glory be to me—how great is my majesty.” 31

Al-Hallaj (d. 922 CE) was one of the most

alarming Sufi figures; he publicly and repeatedly applied a name for God to himself, calling

himself al-Haqq (“the Truth,” “the Real,” or “Reality Itself”). His comments were so shocking to

his contemporaries that they executed him.

Sufis continued to come into conflict with religious authorities who feared that Sufi meeting

places would supplant the mosques and that a vague command simply to love would replace the

clearer, specific commands of traditional Islam. The veneration of both living and dead Sufi

masters also seemed to the orthodox to be opposed to the traditional demand to worship God

alone.

To God belongs the east and the west. Whichever way you turn, there is the face of God.

Qur’an 29

Deeper Insights: Zoroastrianism

Zoroastrianism is a monotheistic religion that was once widespread in the Near East and Middle

East. Although today it is a small religion, it was once a religion of millions, and its influence

spread far beyond its home in Persia. Because other religions that originated in the same region

share many distinctive elements with Zoroastrianism, there is lively debate about its role in their

development and spread. Some see possible influence on the worldview of the Essenes (a

semimonastic faction of Judaism), early Christianity, and Islam. New Year’s customs still

practiced today in Iran certainly reflect Zoroastrian origins.

The prophet Zarathustra (or Zoroaster), the founder of the religion, was born about 650 BCE in

what is now Iran. Zarathustra was surrounded by the worship of nature gods, common to the

Aryan religion, which was also practiced in India. As in Indian Vedic religion, the religion of

Zarathustra’s culture involved the worship of gods at fire altars, the use of a ritual drink (haoma,

like the Vedic soma), and a hereditary priesthood. Like the Buddha after him, Zarathustra was

distressed by the sacrifice of animals at the fire altars and by the power of the priests.

At about the age of 30, Zarathustra experienced a vision that changed his life. He felt himself

transported heavenward by a spirit he called Vohu Manah (“good mind”) into the presence of the

High God Ahura Mazda (“wise lord”), a god associated in Zarathustra’s mind with cosmic

justice. Like the calls of Isaiah and Muhammad, this revelation led Zarathustra to preach his new

message. At first, Zarathustra was met with strong rejection, which he blamed on demons

(daevas) and the satanic head of evil forces, Angra Mainyu (“wicked spirit”). Zarathustra’s bitter

experiences deepened his sense that evil forces constantly oppose the forces of goodness. He was

undaunted, however, and his preaching eventually converted an Iranian king, Vishtaspa, who

used his power to spread Zarathustra’s new religion. Zarathustra condemned animal sacrifices,

but he maintained the ceremonial use of the Aryan fire altar. Although fire was not to be

worshiped, Zarathustra considered it to be symbolic of divine goodness. Tradition relates that

Zarathustra died in his 70s, killed by invaders while praying at his fire altar.

What we know of Zarathustra comes from the most ancient part of the Avesta, the Zoroastrian

scriptures. They teach of a High God, Ahura Mazda, who expresses himself through good spirits

whose names are virtues. Whether these spirits are simply aspects of Ahura Mazda or

independent beings is unclear. The most important is called Spenta Mainyu (“holy spirit”).

Others, for example, have names that mean “power,” “devotion,” “immortality,” and

“obedience.” (We find some tantalizing similarities in the Jewish mystical literature of the

Kabbalah, in Gnosticism, and in some New Testament letters. See Chapters 8 and 9.)

Although Zoroastrianism is ultimately monotheistic, it sees the universe in morally dualistic

terms. Forces of good are in perpetual conflict with forces of evil—a conflict that mysteriously

began at the start of time. Each person is involved in this cosmic struggle and thus must make

moral choices between good and evil. Good actions include telling the truth and dealing honestly

with others—in the Avesta, good actions include cultivating farmland and treating animals

kindly. There is a belief in divine judgment and in an afterlife of reward or punishment, which

begins at death, when each individual’s soul must cross a bridge that can lead to paradise. If the

individual has been good, the bridge is wide and the journey to paradise is easy; but if the

individual has been evil, the bridge becomes so narrow that the soul falls into the depths of hell.

Zoroastrianism also presents an apocalyptic vision of the end of time: when the world comes to

an end, there will be a resurrection of all bodies and a great general judgment; at this time the

world will be purified by fire, which will punish the evil but leave the good untouched.

Zoroastrianism has long been a highly ritualistic religion. At the center of its worship is the fire

altar, where priests dressed in white attend an eternal flame. To keep the flame from impurity, an

attendant must wear a white cloth (padan) that covers his nose and mouth. Believers who come

to pray take off their shoes and touch the door frame reverently.

The central festival is NoRuz, a New Year’s festival that is held at the time of the spring

equinox, on or near March 21. It is celebrated not only by Zoroastrians but also by Iranians of

many faiths, who do spring cleaning, wear new clothing, and eat festive meals. Jumping over

outdoor fires is a unique practice—it is thought to bring health during the coming year. Because

seven is a sacred number, people create side tables at home with seven ritual items, many of

which are symbolic of new life. These may include new green shoots of wheat, colored

hardboiled eggs, garlic, wine or vinegar, candles, a mirror, and a bowl of goldfish. Meals made

of seven other foods, such as apples, pudding, dried fruit, and pastries, are also eaten. These

groups of seven originally recalled Ahura Mazda and the six Holy Immortals, the spirits through

whom Ahura Mazda expresses himself.

Contemporary Zoroastrianism is threatened by its dwindling numbers. Although Zoroastrianism

was once the widespread state religion of Persia, only about fifty thousand Zoroastrians live in

Iran today. Large numbers moved to India more than a thousand years ago, where they settled in

Mumbai (Bombay) and created their own distinctive culture. In India they are called Parsees

(“Persians”) and number about a hundred thousand. Because of their regard for education and

hard work, their contributions to science, industry, and music in India have been extraordinary.

As a result of recent emigration, perhaps another fifty thousand Zoroastrians live in large cities in

North America, England, and Australia.

Iranian Zoroastrians celebrate the midwinter “feast of fire,” Jashn-eh-Sadeh.

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Kashmiri Muslims in Srinagar, India, pray at the shrine of Sufi saint Sheikh Dawood, who

preached Islam to the region over three hundred years ago.

Al-Ghazali and Sufi Brotherhoods

The conflict was softened by the life and work of the scholar al-Ghazali (or al-Ghazzali, 1058–

1111). Al-Ghazali was a renowned professor in Baghdad who adopted Sufism. In his

autobiography he says that despite the respect his job gave him, he was deeply unhappy. What he

was doing did not seem important to his own spiritual life. He was torn between leaving his post

and staying on in comfort. At last, he followed an inner voice that demanded that he go “on the

road.” He did this for more than ten years, traveling in Syria and Arabia and living simply. He

eventually returned to Baghdad and formed a brotherhood of Sufis, but he insisted on keeping

orthodox law and practice as well. His blend of Sufism with traditional practice, his later books

on Sufism, and his scholarly reputation made an indelible mark on Islam. He explained that the

Sufi language of “extinction” (fana) is metaphorical, which he compared to “the words of lovers

passionate in their intoxication,” 32

or to a diver lost in the sea. 33

His explanations of Sufism and

his prestige gave a legitimacy to Sufism that it had not had before. Sufism and orthodoxy no

longer needed to run like parallel lines, never meeting. Now they could enrich each other.

After al-Ghazali, more Sufi brotherhoods were founded and their techniques became slightly

more institutionalized. Disciples gathered around a master. The disciple—in Arabic called faqir

and in Persian darwish, meaning “poor”—would learn a distinctive spiritual discipline (tariqa)

from the shaykh, a Sufi expert. Often a master and his disciples lived in a compound of many

buildings, and the life was semimonastic. Laypersons could also be associated with the religious

order, even while living an outwardly secular life. 34

Many Sufi orders emerged and spread widely. One of the most famous was the Maulawiya (in

Turkish, Mevlevi), founded by Jalal- ud-Din Rumi (1207–1273). Born in Persia, Rumi

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eventually settled in what is today Turkey. Rumi’s exquisite poetry is now well known beyond

the Muslim world. His great work is called Mesnevi (or Mathnawi). The Maulawiya order

became famous for its type of circular dance, which Rumi asserted could assist mystical

experience. (The English phrase whirling dervish refers to a member of this order, and the

Mevlevi dance is still performed in Konya, where Rumi lived, and in other places.) Among other

orders to emerge, with different emphases, were the Qadiri, Suhrawardi, and Naqshbandi.

Sufi Practice and Poetry

Sufism has incorporated many techniques to encourage spiritual insight, some possibly derived

from Hindu yoga or from Christian monastic practice in the Near East. One technique involved

jerking the head to encourage an upward flow of blood during prayer. Two other techniques were

deep, regular breathing during meditation and the repetition of the ninety-nine names of Allah

(dhikr), sometimes counted on a rosary, to enable a constant remembrance of God. Some groups

used music and others used spinning or dancing in circles or occasionally ingesting wine and

psychedelic plants to alter consciousness.

Sufism has also used poetry in the same allegorical and symbolic ways. When read one way, a

poem might resemble the lyrics of a romantic song. Read another way, the same poem might

suggest a longing of the spirit for God, a search for God, or the ecstasy of final union with God.

Sufism has inspired some of the world’s greatest poets, as famous in the Muslim world as are

Shakespeare and Goethe in Western countries.

Whirling dervishes dance near the thirteenth-century Mevlana mausoleum, the burial place of

Sufi poet Rumi.

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Until recent decades, only one Muslim poet was well known in English-speaking countries.

Omar Khayyám (c. 1048–1122), who was also an astronomer and mathematician, gained fame in

the West from a late Victorian translation (by Edward FitzGerald) of the long poem The

Rubaiyat. Many people are familiar with “a loaf of bread, a jug of wine, and thou,” which is

paraphrased from the poem and brings to mind a romantic picnic. But a Sufi could interpret a

loaf of bread symbolically as the depth of ordinary reality, the jug of wine (intoxicating but

suspect) as ecstasy, and “thou” as the divine Thou—God. Through modern translations, many

great Sufi poets, such as Rumi, Hafiz (c. 1325–1390), and Jami (1414–1492), are gaining

recognition.

There is a warmth about Sufism that appeals to the ordinary layperson, and some Sufi groups

have served as fraternal societies, providing comfort to those in distress, helping the poor, and

even burying the dead. Sufism’s characteristic warmth and practicality helped Islam spread to

countries far from its place of origin, such as Malaysia and Indonesia.

The Sufi connection with common people, however, has sometimes made the orthodox think of

Sufism as a superstitious folk religion. Although mosques are plentiful and visible in the Islamic

world, Sufi meeting places are hard to find, as are individuals who will actually admit to being

Sufis. Luckily, however, Sufism has been buoyed in recent years by a growing appreciation for

Sufi poetry and practice.

Personal Experience: Ramadan in Morocco

During my first trip to Europe as a college student, I found myself spending a very cold February

in “sunny” Spain. No one had told me that snow falls in Madrid. But there it was, pure, white,

everywhere. As I trudged through Plaza Mayor one night, looking at my breath and feeling ice in

my veins, I realized that if I were to survive, I had to go south—quickly.

I took a train from Madrid, then a ferryboat across to Morocco, and finally a bus inland. At first

the land was sandy, dry, and flat, but soon the countryside grew greener, with small hills and low

trees. I saw children watching over flocks of sheep, and donkeys pulling carts and carrying food

on their backs. Animals seemed to be as much a part of everyday life there as cars are in Los

Angeles. As I traveled south, Morocco appeared to be much like Spain, except that many of the

men were dressed in long, hooded robes, and I could hear the call to prayer regularly during the

day and early evening.

I reached Fez at the beginning of Ramadan. Old Fez is a traditional, Islamic-style city on a hill,

brimming with mosques, shrines, and medersas (religious schools). Its streets, just wide enough

for two people to pass, twisted and curved. Mules laden with saddlebags rushed past, their

drivers yelling, “Balek!” —“Watch out!” On each side of the narrow streets, tiny shops sold

fruit, vegetables, sweets, spices, perfumes, robes, brass, and leather. All kinds of fruit were piled

high; spices were arranged in neat pyramids of red, yellow, and orange; and sweet desserts made

of honey and almonds were heaped in thick stacks. People were buying for the evening meal that

would end the day’s fasting, but I never saw anyone eat or drink during the daytime. In the

evening, the recitation of the Qur’an could be heard loudly, coming from radios placed in shops

and on windowsills.

Many shops sold spiral candles with paper decorations on them, meant as offerings at shrines. At

a shop where I stopped to buy a candle, the old owner was reading a copy of the Qur’an. I was

hesitant to disturb him, but then two young customers came and helped. They each bought a

candle, too, then introduced themselves. Moulay and Noureddine were students in Casablanca

and were in Fez on vacation. Moulay was Berber, a member of the native tribal people of

Morocco, and his parents lived in the north, near Oujda. Noureddine was Arab, from Ouarzazate

in the south. He told me proudly that his name (which he pronounced nur-deen’) means “light of

religion.” The two friends were making a pilgrimage together to the main religious sites of Fez,

Meknes, and places in central Morocco. Soon their pilgrimage would end with a visit to the

shrine of the saint after whom Moulay was named, in the hilltop town of Moulay-Idriss. They

invited me to join them, and I accepted gladly.

All along the way we talked about religion—about my beliefs and theirs. They explained that

their way of practicing Islam was not strict. They did not pray at all the times of daily prayer, and

they did not keep all the customs. But, they told me, they prayed at the public prayer on Fridays,

and they kept Ramadan. I could see that: they rose before dawn to eat and would not eat or drink

again till after sunset. They kindly encouraged me to eat whenever I was hungry, thinking I must

be weaker than they were. “You have no practice in fasting,” Noureddine explained. They

recommended, however, that during the day I not let others see me eat the bread and oranges or

drink the water that I carried in my shoulder bag.

From our conversations, I discovered that Moulay and Noureddine were both interested in

Sufism. Commenting on its teachings, Moulay said, “Allah is not something always clear and

certain, like a tree or a mountain, that you only have to look at to see. Allah is a reality that you

have to look for and discover for yourself. The word Allah is an invitation, like an invitation to a

meeting or a party. You don’t quite know what will happen until you go there yourself. I practice

my religion to see what will happen. I think you have to do it in order to know it.”

The owner of this shop reads from the Qur’an as he awaits pilgrims who might buy his spiral

candles. Note the black mark on his forehead, the result of repeatedly touching his forehead to

the ground during prayer.

Deeper Insights: The Meaning of Muslim Names

Muslim names, mostly from Arabic, can sound exotic to some Western ears. But their meanings

frequently involve everyday virtue and beauty. Many refer to religion, particularly by making

reference to Allah or by recalling the names of Muhammad or of his wives, children, and

companions. Some names are used for females, others for males, and some have both male and

female forms (whose spellings may vary). Among the most common names are these:

 Abdul: “servant [of God]”

 Abdullah: “servant of Allah”

 Afaf: “modesty”

 A’ida: “returning”

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 A’isha: “generous” (name of a wife of Muhammad)

 Amal: “hope”

 Amin (m.), Aminah (f.): “faithful”

 Barak (Barack): “blessing”

 Hassan: “lovely”

 Hussein (Husayn): “lovely”

 Iman: “belief”

 Jamal: “beauty”

 Jamila: “beautiful”

 Kareem (m.), Kareema (f.): “generous, noble”

 Khalid: “eternal”

 Latifah: “gentle”

 Leena: “tender”

 Mahmoud: “praised”

 Mustafa: “chosen”

 Noor: “light”

 Nurdeen: “light of religion”

 Rasheed (m.), Rasheeda (f.): “wise”

 Saleem (m.), Saleema (f.): “safe, whole”

 Shafiq: “compassionate”

 Shakira: “grateful”

 Shareef: “noble”

 Tareef: “rare”

 Waheed: “unequaled”

 Zahir (m.), Zahira (f.): “shining”

Noureddine pointed to some boys on the road who were riding bicycles. “Maybe it’s like that,”

he said. “You don’t know how to ride a bicycle until you do it. In fact, it looks a little crazy. It

even looks impossible. But when you do it, it works, and you get where you need to go.”

Our first vision of Moulay-Idriss was from a distance: a white town at the top of two steep hills.

“They say it’s shaped like a camel’s back,” said Noured-dine. When we arrived, the town was

mobbed with people. Luckily, we found a small place to stay and left our things there. We then

walked down to the entrance to the shrine, the burial site of Moulay Idriss I (d. 791 CE), a

descendant of Muhammad and an early Muslim ruler of Morocco. My friends bought colorful

green candles, decorated with cut paper, and asked me to wait for them. They went up a long

corridor and disappeared; a small sign high up on the wall said, “No entry for non-Mussulmans.”

I passed the time observing people’s faces and their clothing. One thing that struck me was how

differently some of the women were dressed: their faces were modestly veiled, almost to the

point of being entirely covered, yet their gowns attracted one’s attention because of their bright

colors—purple, red, yellow, chartreuse.

When my friends returned, they took me up a seemingly endless flight of stairs to the top of the

town. We looked down on square towers with roofs of green tile and across to the beautiful green

mountains beyond. “That is the shrine down there,” Moulay said, “but I’m sorry you cannot go

inside.” Noureddine smiled but looked serious. Then he had an idea. He asked me, “Wouldn’t

you like to become a Muslim, too?”

Islamic Law and philosophy

Islamic thought focuses on both practice and belief. It asks, How should I live my life according

to God’s will, and how am I to understand and relate to God? Over the first five hundred years of

Islam, these questions were debated intensely, and some basic principles were acknowledged.

Islam also recognized that there could be reasonable disagreement. Thus, various schools of

opinion emerged.

Because the Qur’an does not give specific laws for every possible human situation, Muslims

have found it necessary to discuss how to interpret the Qur’an. Muslims believe that the Qur’an

offers principles for correct guidance in all of human life; but rules for specific instances have to

be worked out by considering parallels and utilizing those basic principles.

The Qur’an is, of course, the primary authority. Also authoritative are the hadiths—

remembrances of Muhammad’s words and actions. The most important collection is that of al-

Bukhari (died c. 870), which contains almost three thousand hadiths. The use of hadiths enlarged

the body of material that could be drawn on for guidance, but it also created problems of its own.

Disagreement about which hadiths were genuine prevented their universal acceptance. Also,

even apparently worthy hadiths showed inconsistencies. Islam has a long history of scholarly

debate. Over the centuries (from the eighth century on), four major schools of Islamic law have

emerged in Sunni Islam and three schools in Shiite Islam, each school differing on what it has

looked to as an authoritative guide for making judgments on particular cases: On what grounds

may a wife request a divorce? Can a village without a mosque be taxed and forced to build one?

How many witnesses are necessary to legitimize a marriage? and so on. In arriving at decisions,

scholars have relied on a variety of things: the Qur’an (which has been interpreted both literally

and symbolically), the hadiths, logic, precedents, analogy (qiyas), the consensus of early jurists,

and the decisions of religious scholars.

Islamic Law and Legal Institutions

Islamic law, called Sharia (also spelled Shariah), is the entire body of laws that guides the

believer in this life. The legal ideal of Islam is different from what is now considered the norm in

many countries. Most modern industrialized countries expect laws to reflect a kind of civilized

minimum, something that all citizens, of any background or belief, can be expected to accept and

obey in their public life. Often these laws have a distant religious background or origin, but they

are framed for very diverse populations and are deliberately secular in nature. In everyday life,

we often hear a distinction made between church and state. In industrialized countries, the two

realms—secular and religious—generally exist somewhat apart.

The traditional Islamic ideal, however, does not separate religious and secular spheres, and this

ideal is the subject of intense argument in strongly Muslim countries today. In the traditional

Islamic ideal, laws bring everyday life into ever-closer harmony with the regulations of the

Qur’an and traditional teaching.

Traditional Islam is theocratic, seeking the “rule of God” in all aspects of everyday life, for in its

view there is one God and one correct religion. Nature is orderly because it follows the laws of

God spontaneously—for example, gravitation governs the movement of the planets and the

change of tides. Similarly, in Islamic thought God presents human beings with laws of human

order. There cannot be different sets of laws for different human beings; otherwise, chaos would

ensue. The laws of God must be obeyed not only because they are his commands but also

because they lead to human fulfillment.

Of course, this ideal of a single religion guiding an entire society has rarely been attained.

Muhammad himself recognized that there must be exceptions. Although he demanded that

people who followed tribal folk religion convert to Islam, he was more lenient toward Jews and

Christians. In fact, he allowed Jews and Christians to continue their own laws and practices

(although they were charged a special tax for this right). In Muhammad’s eyes, Jews and

Christians were “people of the book” and were thus considered as followers of the same general

“religion of Abraham” as were Muslims—although living at a less perfect level.

Some governments, such as that of Iran since 1979, have imposed a theocratic rule. There and in

a few other strongly Muslim countries, the rules of the Qur’an and the rulings of religious

scholars have had great political power. Although Islam does not have an official clergy, it does

have religious specialists and scholars (ulama, mullahs) who have various levels of influence,

both religious and political.

Islamic Philosophy and Theology

Many profound questions emerged quite naturally as early thinkers began to consider the basic

beliefs of Muhammad and of Islam. One of the first questions regarded intellectual investigation

itself. Is a good Muslim allowed to question religious topics? Does the philosophical study of

religion (kalam, “theology”) hurt a person’s spiritual life, or can it deepen it? Do faith and reason

contradict each other, or can they coexist happily?

In theory, there is a distinction between philosophy and theology. Philosophy considers all

questions by the light of reason alone, without making use of religious revelation. Theology,

however, mixes philosophy and religion, for it uses philosophy to investigate religious doctrines.

In reality, pure philosophy is rather difficult to find, for the religion of a surrounding culture will

inevitably color both the questions and the methods of its philosophers. This happened

frequently, as we will see, from the beginning of Islam.

Early thinkers posed important questions that had to be addressed. Some questions were simply

intriguing, but others presented serious philosophical problems. For example, the Qur’an calls

God both just and merciful. But how is it possible to be strictly just and also to be really

merciful? Doesn’t one virtue exclude the other? Or a second question: If God is truly all-

powerful, how can a human being really be free to make a choice? Doesn’t God make everything

happen? And even when human beings think they are acting by their own choice, isn’t God

really doing the choosing? Or another question: If God is all-loving, why does he allow bad

things to happen? Wouldn’t an all-loving God prevent evil things from happening in the world?

The list of many similar questions goes on.

Some philosophical questions arose early as a result of studying the Qur’an. Others, however,

emerged as Islam encountered the philosophies and religions of its neighbors, such as when

Greek philosophical works were first translated into Arabic and were then taught in the great

schools of Baghdad, Córdoba, and Cairo. Aristotle, for example, taught that the universe was

eternal. But didn’t this conflict with the Qur’an’s vision of God as creator of the universe?

Further questions arose when Islam moved into India and had contact with a monistic Hindu

spirituality. Certain schools of Hindu thought taught that everything, ultimately, was God. But

didn’t this conflict with the Muslim notion that Allah, as creator, is different from his creation?

In general, there have been two philosophical poles within Islam. The more liberal view values

reason and maintains that everything can be examined intellectually. It argues that human beings

are basically free and that reason is a God-given gift that illuminates and complements faith. The

other, more conservative view is suspicious of reason, which it sometimes sees as an expression

of false human pride. It therefore values intellectual submission, believing that ultimately neither

God nor anything else can be explained fully by reason. It tends to see the entire universe,

including human lives, as being strongly determined by God. Like a pendulum, the history of

Islamic thought has swung back and forth between these two poles.

The value that Islam has placed on philosophical reasoning appears in the works of two Muslim

thinkers who are considered prominent figures of world philosophy. They are Ibn-Sina (980–

1037) and Ibn-Rushd (1126–1198), known in medieval European philosophy by their Latin

names Avicenna and Averroës, respectively. Because of their interest in medicine and the natural

sciences, as well as philosophy, they thought that using reason to explore nature would give

insight into nature’s Creator.

Perhaps the most influential philosophical formulations, however, were more conservative. They

came from al-Ghazali (mentioned earlier) and his intellectual disciple al-Arabi (d. 1240). Both

rejected rationalism. Defending the conservative approach, al-Ghazali wrote two influential

books: The Incoherence of the Philosophers and The Revival of the Religious Sciences. In these

books he showed the inconsistency of several philosophers who had based their thought on

Aristotle’s. He criticized philosophy for generating arguments and false pride, and he distanced

himself from both rational theology and legalism. The elements that he considered to be the core

of religion, instead, were direct religious experience and submission of the heart to God—ideals

attainable by anyone, not just by philosophers.

Al-Arabi continued this line of thought, but, influenced also by Sufism, he moved even further in

a mystical, monistic direction. For him, all apparently separate realities were images of God, and

all activity was ultimately the activity of God. 35

Submission to God meant a lived awareness of

God’s active presence in all things.

Islam and the Arts

Islam has had a unique influence on the arts. Its prohibition of much figural art, its love of the

chanted word, its weekly public worship, and its focus on the Qur’an have channeled the

inspiration of its artists in intriguing directions and helped create works of great imagination.

Architecture

Perhaps the greatest art form of Islam is its architecture. When we think of Islam, we envision

tall towers and immense domes. It takes only a few visits to Islamic destinations to sense the

architectural genius of Islam, whose uniquely shaped spaces express beauty in what is vast and

empty.

Islamic architecture expresses itself most importantly in the place of public prayer, the mosque

(masjid, meaning a space for prostration). Because a mosque can be any building or room where

Islamic prayer is offered, its design can be quite simple, as it is in villages or in cities where the

Muslim population is small. Grand mosques, however, provide greater opportunity for artistic

attention. Some of the finest examples are the Umayyad Mosque in Damascus, the Sultan Ahmet

“Blue Mosque” in Istanbul, the former grand mosque of Córdoba, and the Hassan IIMosque of

Casablanca.

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This mosque displays the genius of Islamic architecture, which attempts to hint at heaven, even

here on earth.

Cairo’s skyline provides multiple examples of Islamic architecture.

A mosque has at least one formal entry to the compound, where shoes are to be taken off and left

outside. Because purification is necessary before prayer, there is at least one fountain inside the

compound for washing one’s hands, face, neck, and feet. There is a high pulpit indoors or

outdoors for sermons—although as an act of humility the speaker does not stand at the very top.

Worshipers stand and prostrate themselves in rows, facing the mihrab (the special marker that

indicates the direction of Mecca). The floor is usually covered with rugs or mats. Frequently,

there are covered porches for protection from the sun and rain. Other wings or buildings—used

for schoolrooms and libraries—are often a part of the complex. Outdoors there is also usually a

minaret—a tall tower, either round or square, from which people are called to prayer. Although

only one minaret is needed, there are frequently two; in grand mosques there might be four or

even six. Inside the minaret is a staircase, which leads up to a balcony near the top, from which

the muezzin can chant his call.

Most styles of religious architecture in the world emphasize ornamentation, but the aesthetic

principles of Islamic religious architecture are more austere. This simplicity enhances one’s

appreciation of space and balance, particularly in the mosque and its attendant structures.

The value of empty space is one of an art student’s first lessons; the blank spaces in some

paintings and drawings may at first seem to have no function, but the student learns that the

empty space actually acts in harmony with whatever is depicted. The space gives rest to the eye

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and directs the viewer’s focus. In art this necessary emptiness is called negative space. In

architecture, negative space is the space above or beside or around a building. The building

shapes the space within and without, and both the space and the building work together to

balance each other. Large mosques especially demonstrate a skillful use of negative space, such

as in the shaped space between a dome and a minaret.

Because many mosques, particularly in dry climates, have extensive open courtyards, the

negative space of most importance is the sky. It is beautifully balanced and complemented by the

columns, arches, and walk-ways below. Other types of mosques, particularly in wetter climates,

are almost entirely enclosed, frequently covered with one or more domes. But even inside, a

person can experience the beauty of negative space—especially in the large mosques of Turkey,

which are primarily domed buildings. A vast dome, although it shelters one from the sky, is itself

like the sky in its feeling of expansiveness. The internal and external shaping of space also helps

one experience the divine, for in Islam space is an important symbol of God, invisible but present

everywhere.

In Islamic architecture, balance is another important feature, especially as it relates to the use of

color. Perhaps because Islam spread throughout hot, sunny regions, most of its architecture is

white, to reflect the sunlight. White is balanced by black, particularly in the dark shadows that

are created by windows and doors, covered porches, and colonnades. Sometimes, too, alternating

lines of black and white are painted on walls for decorative effect. 36

This white-black contrast is

a fundamental theme of much Islamic architecture. A second color scheme contrasts blue with

gold, often in the form of ceramic tiles on domes, where the dome is covered in one color and its

base in another. (Good examples are the golden Dome of the Rock in Jerusalem and the blue

domes of Isfahan in Iran.) The blue can vary in shade from sea-blue to blue-green. The Islamic

tendency toward a blue-green palette is suggested by the original meaning of the word turquoise,

which in French means “Turkish.”

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This Cairo dome was constructed of stone inlay and wood. Some art historians see Islam’s

fascination with complex designs as an outgrowth of the prohibition against the portrayal of

persons in religious art.

Fine Art

To talk of “Islamic art” might seem a contradiction in terms, owing to the Muslim prohibition

against making images of human beings or animals. Nonetheless, Islam has a rich tradition of

pictorial art.

Paradise as a Theme in Art

One theme that seems to have inspired much Islamic art—in addition to architecture and garden

design—is the theme of paradise. In the Qur’an and the Muslim imagination, paradise is quite

concrete and sensuous. It is not just a heaven of diaphanous angels, singing hymns and resting on

wispy clouds. Paradise is more like a fertile oasis or an enclosed garden. The Qur’an repeatedly

says that paradise is “watered by running streams.” 37

Wildflowers are at our feet, and we sit

under date palms and other fruit trees, whose fruit is ready to be eaten. 38

In the afternoon, we

feel cooling breezes. Paradise is safe, too. (Literally, the word paradise, from Middle Iranian,

means “build around.”) We can stay outdoors in this garden, enjoying nature without fear.

This image of paradise in Islamic art often appears in symbolic form in the prayer carpet.

Although the prayer carpet is not usually recognized as religious art, it is to Islam what stained-

glass windows are to Christianity. Both are objects of contemplation for people at prayer.

Interestingly, both manifest the same fundamental color scheme—every shade of red and blue. A

major difference between the stained-glass window and the prayer carpet is that the latter does

not depict human images. Instead of portraying figures of saintly persons, prayer carpets often

contain a symbolic image of the garden of paradise. At the center of the carpet might be a

stylized fountain that sends water in straight lines to each of the four directions and then around

the entire border, the four sides of the border representing the walls of the garden. The rest of the

carpet might be filled with stylized flowers. To walk into a large mosque where immense carpets

are laid out side by side, such as the Umayyad Mosque in Damascus, gives the feeling of

entering a magical garden.

The paradise theme is carried over in Muslim architecture as well: slender pillars resemble the

trunks of trees, and arches that come to a point suggest adjoining tree branches. Ceilings often

suggest a night sky full of stars: blue ceramic tiles may form a backdrop for golden six-pointed

stars, clustered in complex patterns. Or delicate wood and plaster stalactites hang from the

ceiling, suggesting light coming from heaven. The paradise theme is sometimes evident in and

around mosque buildings, shrines, palaces, and even homes. It may express itself in fountains

and narrow canals, in a grove of orange trees, in a garden full of fragrant plants (such as rose and

jasmine), or in a decorated porch from which one can enjoy the sights and sounds of the garden.

The Islamic love of the Qur’an often continues the theme of paradise. The words of the Qur’an

are symbolically the sounds of heaven: they are the voice of God, heard not only by human

beings but also by angels. In spoken and chanted form, they fill the air and remind us of God and

paradise. In written form, they decorate the domes, doors, walls, and windows to remind us of

the divine presence. The care and beauty that are lavished on handwritten copies of the Qur’an

extend the sense of paradise: because the Qur’an is the book of God’s speech, to open the Qur’an

is to psychologically enter God’s presence. Thus, beautiful writing has become an integral part of

the Islamic art of creating paradise on earth.

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The reflected window in the Hassan II Mosque of Casablanca shows how Islamic artists can

create a paradise in the worshiper’s imagination.

The Generalife gardens, constructed when Granada was the center of Islamic power in Spain,

illustrate the Muslim ideal of paradise.

Despite what has been said about the Islamic love of simplicity, Islamic art, particularly in

manuscript writing and illustration, demonstrates an appreciation for ornamentation. Extremely

fine, handwritten copies of the Qur’an feature pages surrounded by filigree. Similarly,

geometrical designs on doors and walls create an effect of hallucinatory complication. Although

Islamic ornamentation is complex, it is usually also subtle, allowing the eye to wander and

inviting the mind to lose itself in the experience. Because many geometrical designs have no

visual center, experiencing them can be like looking at stars or waves, inducing a gentle ecstasy.

Exceptions to the Prohibition against Image Making

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The prohibition against image making has been widely observed in Islam, but there have been

three important exceptions. One is the imagery surrounding Muhammad’s Night Journey—his

ascent to the highest heaven. As shown by many Muslim artists, Muhammad rises through the air

on his human-headed horse Buraq. Both are surrounded by golden flames and by hovering

angels. As a bow to the Muslim prohibition against image making, however, Muhammad’s face

often appears as a rather ghostly blank space.

The second exception to image making is a whole category of art—Persian miniatures. (This

tradition was continued in Turkish and Indian Mughal art as well.) Influenced by artistic

traditions from nearby India, the Persian court commissioned innumerable small paintings of its

personages and its activities—rulers on horseback, picnicking courtiers, and lovers enjoying the

afternoon in a garden pavilion. The topics are usually secular, but the treatment has that same

hallucinatory quality—evoked by complex designs—that we see in Islamic mosaic, stucco, and

woodwork. Thousands of tiny flowers seem to carpet the meadows, and tens of thousands of

leaves cover the trees. The eye becomes lost in infinity.

The third exception to image making belongs to the realm of folk art. Pilgrims who return

successfully from Mecca have a natural pride in their accomplishment, as have their families.

Often they will make or commission a picture of their pilgrimage on the way to or from Mecca—

nowadays looking happily out of an airplane. Sometimes this picture is even placed outside the

house near the front door, where it cannot be missed.

Over the past century, the prohibition against making images has begun to break down. Statues

are still not made, but photographs are common, often of religious leaders and family members.

It is even possible nowadays to see carpets and wall hangings woven with recognizable human

figures.

Islam and the Modern World

Modern life presents great challenges to traditional Islam. Industrial work schedules make daily

prayer and other religious practices difficult; women are demanding total equality with men and

complete independence; and individualism is weakening family ties and social responsibility.

Islam is being pulled in many directions.

Islam and Contemporary Life

Soon after its beginnings, Islam became and remained a world power for about eight hundred

years. During that period, Islamic universities—in Baghdad, Córdoba, and Cairo—were among

the great centers of learning and scientific investigation in the world. Islamic cities were centers

of civilized living. Islamic strength contrasted with the general weakness of western Europe: the

Roman Empire had ceased to exist in the West by the late fifth century, not long before

Muhammad was born. Ruling from Constantinople, the Byzantine emperors continued the

Eastern Roman Empire in weakened form. Islam’s last great military victory was the conquest of

Constantinople, and thus of the Eastern Roman Empire, in 1453. Islam continued to spread and

consolidate eastward, as far as Indonesia and the Philippines, but after that its expansion slowed.

Toward the end of the fifteenth century the pendulum of power swung in the opposite direction.

While Islam became fairly settled in its territory, western Europe began to expand its control.

Significant turning points were Columbus’s journeys to the New World, beginning in 1492, and

Vasco da Gama’s journey around Africa and his arrival in India in 1498. These explorations

changed the patterns of trade. Before then, trade was conducted primarily by land routes, which

were frequently controlled by Muslim rulers. Now journeys could be made by ship, a form of

travel that greatly enlarged the opportunity for travelers to influence others. These journeys were

just the beginning of powerful waves of expansion by European traders, soldiers, political

figures, and Christian missionaries. Coupled with circumnavigation were the growth of scientific

understanding during the European Renaissance of the fifteenth and sixteenth centuries, the

Enlightenment of the seventeenth and eighteenth centuries, and the development of technology

during the Industrial Revolution of the eighteenth and nineteenth centuries. As Islamic and

European cultures came into more frequent contact with each other, their differing values and

social ideals led to conflict. Beginning in the twentieth century, the industrial world’s growing

dependence on oil—much of it from predominantly Islamic nations—has created a new shift in

economic and cultural balance.

In the twenty-first century, Islamic women’s attire—often assumed to be mainly dark robes—

sometimes includes colorful headscarves. These women pause during a Sunday stroll in Istanbul.

Islam and the Roles of Women

Recent decades have seen increased focus on the roles of women in Islam. There are different

ways to view women’s roles in Islamic society. On one hand, traditional Islam protects women

and emphasizes their important place in caring for home and family. On the other hand, women’s

work has been restricted to domestic settings, thus keeping them from reaching their full human

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potential. We should begin by trying to understand Muhammad’s views, and then we can go on

to examine the situation today.

Before the time of Muhammad, restrictions on females in Arabia were severe. Unwanted female

babies could be buried alive or left to die. Women were often treated as property, being bought

and sold, and men could take as many wives as they wished. Women often could not initiate

divorce, and sometimes they had little right to own land or money. Seen against this background,

some of Muhammad’s views can seem quite liberal. For example, the Qur’an forbids infanticide.

It gives women the right to initiate divorce. Women may own money and property. And religious

duties are demanded of women and men alike. Thus it has been argued that Muhammad did a

great deal to improve women’s individual rights.

Today, however, what some see in Islam as protection of women, others see as repression.

Women’s attire is a good example. In Muhammad’s day, women were required to dress modestly

and in a way that protected them from any possible scrutiny from male visitors. But since that

time, extreme forms of veiling have emerged in some countries, where women must be entirely

covered when they are outside the home; even their hands are to be covered with gloves and their

eyes with cloth mesh.

The meaning of the veil, however, is not always a conservative one. Although the wearing of a

headscarf has long been imposed in Iran, head covering is not required in all Muslim countries.

In fact, in some societies with more lenient dress customs, women are now adopting the veil,

such as in Turkey, Egypt, and Malaysia; these women claim that covering one’s head can be a

liberal assertion of female power and personality. In western Europe, the optional wearing of the

veil is strongly debated by legislators, who see secular-religious neutrality being questioned.

Related to clothing requirements, in some cultures women are not allowed to go outside their

homes without a companion, and they may not travel abroad without male permission. Critics

point out how limiting these and other restrictions are for women, making it difficult for some to

go to school, participate in certain sports, or even seek various kinds of employment.

Women are rebelling, however. Some examples are quite newsworthy. In Saudi Arabia, where

women generally have not been allowed to drive cars, some women have begun to drive in

public demonstrations, demanding changes in the law—which will certainly come. Women have

also been denied the right to vote in Saudi Arabia, but this has been challenged and will soon

change.

Another potential area of reform is the mosque. Traditionally, women have been limited to

praying at home or in the mosque in a special area reserved for women. Only men have led

public prayer. But these restrictive practices are now being questioned. In several countries,

women have joined men in the main prayer area of mosques, and a few have led public prayers.

Some of the influences behind women’s questioning of Islam are images and ideas presented via

film, television, travel, international education, and the Internet. Most popular films and

television programs, for example, are not produced in predominantly Muslim countries. Instead,

they come from North America, South America, Europe, and China, and they depict cultures in

which women drive, dress according to their own personal preference, exercise political power,

and have control over money and property.

In addition, tourism and employment opportunities bring non-Muslims, along with their non-

Muslim practices and values, into traditionally Muslim societies. For example, the demand that

women not drive in Saudi Arabia has fueled the need for personal drivers. There are now more

than seven million foreigners living in Saudi Arabia, many of them working as drivers and

domestics. Dubai and Abu Dhabi also have attracted large populations of foreigners for business

employment.

Although the Internet, entertainment industry, tourism, education, and migrant employment serve

as challenges to traditional Muslim societies, they also provide sources for new ideas and a

means of global communication. While some Muslim people seem to be presenting an assertive,

conservative face, others appear to be open to absorbing ideas from other cultures. Both non-

Muslims and Muslims will be affected by this intercultural exchange.

The Challenge of Secularism

The most difficult of the Western models for Islam to accept is secularism. The word secularism

comes from a Latin word for “world” (saeculum) and implies a focus on this world, without

reference to values or entities beyond this world. Secularism seeks to create political institutions

that are independent of any established religion.

Secularism is not necessarily antireligious. In its political form, it actually developed in part for

religious reasons—to avoid religious fights and to enable all religions to flourish. The point of

the secular model was not to destroy religion but to allow all religions to exist without hindrance

from any one religion or from government. But secularism is based on a governmental system of

laws, courts, and legislatures that operate independently from any religion. That ideal of

independence from religion has caused dismay in many Islamic countries.

Science has also promoted secularism. Although investigators such as Isaac Newton (1642–

1727) once looked into the properties of light in order to better understand the nature of God,

scientists nowadays rarely carry on their work in this spirit. Science pursued for its own sake has

led to a view of the universe that does not include God, as either its creator or its moral guide. In

this worldview, God is not necessarily excluded but is simply not mentioned. (To appreciate this

fact, look for the word God in a textbook on biology, chemistry, or physics.) But Islamic

tradition holds that to view the universe apart from God is to live without God.

A Range of Solutions

One of the great challenges for Islam, therefore, has been to adopt from the West what is

obviously useful, to avoid what is dangerous, and to continue holding on to what it thinks

valuable. There are a variety of intriguing solutions to this challenge—a few are extreme

responses, but the majority are attempts at compromise. Yet change can happen quickly.

Turkey arrived at the most clearly secular solution. For centuries, Islam had a caliph, God’s

representative on earth, who united in himself religious and political power. As we discussed

earlier in the chapter, the last caliphate existed for centuries in Istanbul. But in 1924, trying to

build a modern country, Kemal Atatürk (1881–1938) dissolved the caliphate and created a new

secular nation, modeled after the European pattern. He replaced the Arabic alphabet with the

Roman alphabet for writing Turkish; he created a legal system independent of Muslim religious

authorities; and he set up a democratic form of government that allowed women to vote. In his

desire to Europeanize, he even outlawed men’s wearing the fez (a traditional round hat) and

women’s wearing the veil, and he encouraged European styles of clothing. Turkey has generally

held onto its secular vision, which has especially been promoted by the military. But this secular

approach is now being questioned and changed as conservative politicians come into power.

At the other end of the spectrum is Saudi Arabia. When Saudi Arabia was declared an

independent nation in 1932, the Qur’an was named the constitution of the country and the strict

Wahhabi interpretation of Islam became dominant. There are no movie theaters, and alcohol is

forbidden. Women must be covered by the cloaklike abaya in public, and they go to their own

schools, separated from men. Religious police (mutawa) ensure conformity to these rules.

Because of Saudi Arabia’s influence and wealth, the Wahhabi interpretation of Islam is

spreading in many countries, particularly in those where Saudi citizens and government agencies

finance religious schools.

Iran, because it no longer has a king (shah), is even more clearly a theocracy. It has been

influential in the Muslim world as a modern attempt to create an Islamic state. The situation was

once quite different. For decades, Iran seemed to be moving inexorably toward westernization.

All this ended when an exiled mullah, the Ayatollah Khomeini, returned to Iran in 1979 and

Shah Mohammad Reza Pahlavi, in turn, went into exile. Iran rapidly became a Muslim

theocracy. A new constitution was written by the religious authorities, who also held a majority

of the seats in the legislature. Khomeini had a new post created for himself as “legal guide,”

from which he could oversee and validate all legal and political developments. Mosques became

centers of civil as well as religious activity; women were forced to veil themselves in public; and

alcohol was strictly forbidden. Iran thus became a fully Muslim state.

Most countries that are primarily Muslim, however, lie uncomfortably between the two poles of

secular government and theocracy. Increasingly, conservative Islamic groups nudge them in the

direction of becoming Islamic states. Liberal movements in Islam are accused of giving in too

much to modern secular thought and abandoning Islam. Consequently, countermovements,

sometimes violent, have arisen; they attempt to create a path that makes Islam relevant and active

in the modern world.

Egypt is typical of those countries that have to work out a compromise, partly out of necessity.

At least 10 percent of its population is Coptic Christian, and Jews and Greeks living primarily in

Alexandria play an important role in Egyptian shipping and business. Moreover, because Egypt

is dependent on foreign tourism for its economic survival, it has at least a limited acceptance of

alcohol in tourist hotels. The Egyptian government has generally recognized that solely Islamic

laws would not work well for everyone. However, fundamentalist groups (such as the Muslim

Brotherhood) offer a different vision—of an Egyptian Islamic state, governed by Sharia. Because

they believe that tourism brings influences that are considered corrupting, these groups tolerate

or even sponsor attacks of the sort that have sometimes been made on tourist groups.

In many countries the debate is becoming broader and the volume is rising. In India, conflict

between Muslims and Hindus has broken out frequently, particularly over the status of Kashmir

(which is predominantly Muslim but ruled by India) and about mistreatment of each group by the

other. The destruction of a mosque at Ayodhya by Hindus in 1992 became a flashpoint. Mob

violence at the time caused the death of about two thousand people, and another thousand people

were killed in 2002.

In Pakistan, the government tries to find a balance between official tolerance of all religious

groups and support for Qur’anic schools, some of which preach extreme fundamentalism. The

population of Pakistan is both Sunni (77 percent) and Shiite (20 percent), and there is a small but

important minority of Christians, Hindus, and Parsees (Zoroastrians). Unfortunately, attacks on

mosques and churches are increasing.

In Indonesia the fundamentalist view is in conflict with the Western influence that comes from

tourism and business. (Bombings at a bar in Bali in 2002 and a hotel in Jakarta in 2003 were

violent responses.) It is also in conflict with the traditional Indonesian form of Islam that blends

Islam with Hinduism and native religions. Reformers (sometimes called santri) oppose the

traditional practitioners (abangan), and they criticize traditional Indonesian practice as impure.

Some of this reformism is also caused by the fact that great masses of people can now make the

pilgrimage to Mecca; they learn there that their own form of Islam is considered to be imperfect.

The conflict between two visions—of a fairly secular government and of an Islamic state—has

been clearest in Afghanistan. The country was taken over in 1996 by the puritanical Taliban. The

core of their movement was made up of students from Deobandi schools in Pakistan. (Taliban

literally means “seekers of truth”—religious students—but we should note that the Taliban’s

views are even stricter than those of the founders of the Deobandi school itself.) The goal of the

Taliban is to create the world’s purest Islamic state, and they follow their own strict

interpretation of the Qur’an. Taliban regulations about gender forbid men to cut their beards;

women are restricted solely to domestic roles. When the Taliban took control in Afghanistan in

1996, women were no longer allowed to work outside the home, they had to be totally covered

when in public, and when away from home they were to be accompanied by a male relative. 39

The Taliban forbade all non-religious music. Films, television, e-mail, and the Internet were

banned. Public executions and amputations were performed in soccer stadiums. The Taliban

were subsequently ousted from power by Western forces in 2001, but the movement eventually

regrouped and remains active in many parts of the country.

Other countries that are being pressed by mostly conservative Muslim groups are the Philippines,

China, and Malaysia. In the Philippines, Muslim groups are fighting for the independence of

Mindanao, the large southern island, which is home to almost five million Muslims. In China,

the majority of its twenty million Muslims live in the western province of Xinjiang; and of the

more than thirty thousand mosques of China, more than two-thirds are in that province. On one

hand, Islam has gained official respect as a legal religion of China, and Muslims have been

granted legal rights to practice their religion. (For example, time off to make the pilgrimage to

Mecca is coordinated with work schedules.) On the other hand, the Chinese government is

vigilant against Islamic independence movements—particularly after protests and bombings in

Urumqi between 1996 and 1997. There are also claims that non-Muslim Han Chinese are being

encouraged to relocate in the western part of the country in order to dilute the power of the

Muslim population there. At one time constituting only 4 percent of the population in Xinjiang,

non-Muslim Han Chinese now make up 50 to 60 percent of its people. Elsewhere throughout the

country, the Chinese government tightly controls mosques and Islamic religious training.

Malaysia is perhaps the most successful of all predominantly Muslim countries in integrating

Islam with the modern industrial world. Malaysia is now the tenth-largest trading nation in the

world, and its national income has gone up every year for the past thirty years. 40

Its educational

system is excellent, corruption has been controlled, private property is protected by law, and the

courts are generally trusted. About a quarter of the population is Chinese and 8 percent is Indian,

and the government works actively to minimize racial and religious conflict. Emphasis is placed

on passages from the Qur’an that support private property, women’s rights, and tolerance. There

is also a system of affirmative action in place for Malays. However, religious groups are gaining

success in promoting the wearing of the headscarf by Muslim women, the keeping of the fast

during Ramadan, and other Islamic practices.

Conflict in Religion: Sunni Versus Shiite: Why the Conflict?

Sunnis and Shiites, the two dominant branches of Islam, share the Qur’an, the Five Pillars of

Islam, and many articles of faith. Yet, as we know from contemporary news reports, conflict

between the two groups is common.

The division arose when Sunni forces killed Hussein, Muhammad’s grandson. Shiites viewed

Hussein’s assassination as the denial of his rightful place as successor to Muhammad, and they

saw his death as the heroic death of a martyr. As a result, veneration of Hussein and of his father

Ali has become a major characteristic of Shiite practice.

Although Shiites and Sunnis share many essential elements of faith, over the centuries some of

their beliefs and practices have diverged. For example, Shiites and Sunnis differ not only in their

interpretation of many passages of the Qur’an but also over which sayings of Muhammad

(hadiths) are authoritative. There are also major differences in ritual. Shiites normally combine

some of the daily prayers, praying three times a day rather than the five times a day typical of

Sunni Muslims. When engaged in ritual prayer, Shiites lower their foreheads to a small prayer

stone on the floor and hold their arms at their sides, rather than crossing them in front of the

body, as do Sunnis. More significantly, Shiite prayer explicitly invokes the figure of Ali. Also,

Sunni and Shiite periods of prayer and fasting may begin and end at different times. The many

differences have led the two groups to worship at different mosques. (Shiite places of prayer are

often called husseiniyahs rather than mosques.)

The two branches differ over important religious laws, particularly those regarding marriage and

inheritance. Smaller differences abound as well. Shiites often have pictures of Hussein in their

cars and homes, and they regularly name their children after Ali, Hassan, and Hussein.

Distinctive Shiite rites appear at New Year’s, when Shiites ritually mourn for Hussein, whose

death occurred during the first lunar month of the Muslim calendar (Muharram). This mourning

period (Ashura) reaches its peak on the tenth day of the new year, when men perform public

reenactments of the Battle of Karbala. Dressed in black, with red and green headbands, devotees

walk in procession, beating their chests. Others go shirtless, flogging themselves with chains and

metal whips and cutting themselves with swords and knives to draw blood. In this way, they

recall and imitate Hussein’s tragic death.

Veneration of Ali and his sons, Hassan and Hussein, thus marks Shiite Islam. (A common Shiite

saying, for example, is “God, Muhammad, Ali.”) Some Shiites even hold that Ali was sinless.

Sunnis, however, see this veneration as being too close to worship of a mere human being. Thus

Sunnis prohibit veneration of Ali or of his sons. Because Sunnis so emphasize the absolute

uniqueness of God (tawhid) alone, they see Shiites as dangerous heretics. By opposing them,

Sunnis seek to assert pure Islamic belief in the one God.

Islam in the West and Beyond

Islam has begun to spread to the West through immigration and conversion. It has spread to

England, Canada, and Australia through emigration from some former British colonies,

particularly Pakistan and India; and many French cities have large populations of emigrants from

Algeria. Large cities in North America have also attracted Muslim emigrants, particularly from

Iran, Lebanon, and Africa; for example, there are now more than 300,000 Muslim émigrés from

Iran living in Los Angeles. Islam is also spreading in Chicago and Detroit, cities with special

appeal to minorities.

Because of its simplicity and strong moral guidance, Islam has been successful in attracting

converts in places far away from traditionally Muslim regions. For example, Koreans who

worked in the oil fields of Saudi Arabia have taken Islam back to South Korea. It is also growing

strongly in sub-Saharan Africa, where it is attractive to some converts because it is a way of

expressing a deliberate rejection of Christianity, which many people associate with European

exploitation. Islam is also attractive in sub-Saharan Africa because of its acceptance of the

traditional practice of polygamy.

Wherever there were trade routes in Africa and Asia, Islam has left its mark. This mosque in

Xi’an, China, is still in use today.

Some relatively new forms of Islam have emerged that are not as inclusive as orthodox Islam,

and their relation to mainstream Islam has occasionally been questioned. The movement known

at first as the Nation of Islam, for example, was begun as an Islamic religious movement meant

exclusively for African Americans. Its founders were Wali Farrad Muhammad (W. D. Fard, born

c. 1877; he mysteriously disappeared in 1934) and his successor Elijah Muhammad (Elijah

Poole, 1897–1975), who set up the first centers of worship in Detroit and Chicago. The Nation of

Islam, whose members are known as Black Muslims, attempted to bring pride to African

Americans by instilling the virtues of thrift, hard work, education, and self-defense. It created an

organization for young men, called the Fruit of Islam, and one for young women, called Muslim

Girls Training.

The Nation of Islam’s original vision was anti-white, but this emphasis has softened due to the

preaching of one of its most important members, Malcolm X. Under Wallace Deen Muhammad

(1933–2008), the son of Elijah Muhammad, the Nation of Islam renounced its purely racial basis,

changed its name to the American Muslim Mission, and worked to integrate itself into

mainstream Sunni Islam.

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A follower of the early views of Malcolm X, Louis Farrakhan (b. 1933) has attempted a revival

of the Nation of Islam, particularly through preaching the values of hard work and social

responsibility. Marches organized by him and his followers in Washington have been successful

ways to generate self-pride and political activism among African Americans.

It is hard to predict the development of Islam in the future. One possibility, encouraged by

liberals, involves the gradual emergence of modern democratic states, with elections, written

constitutions, and a guarantee of individual rights.

At the other end of the spectrum are those who would like to spread a very conservative vision of

Islam. Some of these voices seek to install a single caliph once again all over Islam. Best known

for its conservatism is al-Qaida (also spelled al-Qaeda, meaning “base” or “foundation” in

Arabic.) Begun in the late 1980s, it grew into an international movement that encouraged anti-

Western activity in many regions. Whether it is carefully structured or loosely organized is a

matter of debate. The death of its founder, Osama bin Laden (1957–2011), weakened it, but its

adaptability allows it to take new shape in many countries.

Contemporary Issues: Islamic Ecology

Islam began in a desert region, where water is highly prized. We see the high value given to

water in the Qur’an. Paradise, which is frequently spoken of, is described as a garden full of

flowing water. Islamic religious practice also uses water in several ways. A ritual washing is

necessary before daily prayer. And when pilgrims visit Mecca, they expect to drink from the

Well of Zamzam in the Grand Mosque area.

Traditional teachings say that people should share water and not waste it, and that people have a

right to the water they need. 41

The Qur’an contains many principles that fit in well with this

notion. One of the most important is the rejection of waste: “Allah loves not the

wasters.” 42

This Qur’anic statement applies not just to water but also to food, trees, and animals.

With the assistance of several secular organizations, Islamic leaders have begun to identify

twenty-first-century goals. Some goals are quite visionary, including the ideal of publishing the

Qur’an only on recyclable paper—creating so-called green Qur’ans. Additional goals are the

establishment of a television channel dedicated to teaching conservation; the creation of model

environmental cities, Medinah being the first; and the establishment of an international prize for

environmental work. And there is one last goal: making the pilgrimage to Mecca truly an

environmental model.

Conservative Islamic groups are becoming increasingly influential in the policy making of their

governments. Because the Qur’an contains a great many specific laws about such things as

property rights, marriage, divorce, and sanctions for crimes, some Islamic groups wish to replace

the laws of their country with Qur’anic laws (Sharia). Saudi Arabia has followed Sharia since its

beginnings in 1932, and the establishment of a Muslim theocracy in Iran in 1979 has encouraged

people to seek the introduction of Sharia elsewhere—particularly in Algeria, Egypt, Sudan,

Nigeria, and Pakistan. Increasingly we will see a struggle between those who wish to have a

secular system of laws, modeled at least to some extent on Western practice, and those who wish

to follow Sharia instead.

This struggle is actually part of a larger struggle between fairly different cultures, and conflict

perhaps will be inevitable. As we have already seen, Islam has several important areas in which

it differs strongly from mainstream European and American culture. Public prayer must be

performed on Friday, which is a workday in Western countries. Interest on loans is forbidden—a

demand that opposes a cornerstone of Western business practice. Wine (as well as other alcohol)

is forbidden; whereas in traditional Western cuisines wine or beer plays an important role. Meat

eaten by Muslims must be halal (slaughtered according to religious rules). Gambling is

forbidden.

An intractable problem that adds fuel to the conflict is resentment within the Muslim world over

the Palestinian issue. Muslims are distressed by the ever-increasing number of Palestinians living

in poverty, the land that Palestinians lost when Israel was created in 1948, Israeli control of the

West Bank, and the lack of a Palestinian state. There can probably be no peace until the

Palestinian issue is resolved. Resentment has led to regular clashes and bombings, both in Israel

and beyond, and those countries that are perceived as supporting Israel have become targets.

A worshiper prays in the mosque of the Islamic Center in Washington, DC.

The religious and cultural conflict is further exacerbated by the fact that Islam is often embraced

for political reasons. We must recall that virtually all Muslim regions were once colonized by

European powers. Colonization began when the British began to take over India in the eighteenth

century and Napoleon invaded Egypt (1798). During the nineteenth and twentieth centuries,

France colonized Morocco, Algeria, Tunisia, Lebanon, and Syria. At the same time, England

colonized Libya, Egypt, Jordan, India, and Malaysia; and the Dutch took Indonesia. Muslims in

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once-colonized countries will quite naturally utilize Islam to emphasize their own national

identity.

Yet this conflict is no longer a matter of enemies looking at each other from opposite, distant

trenches. Islam is already a major religion in Europe and North America. At least five million

Muslims now live in France, making up one-tenth of the population, and France has at least

1,500 mosques. It is estimated that by the end of this century, Muslims will make up one-third of

the French population. In England there are perhaps two million Muslims today, with about 600

mosques. A large minority of Germans, whose parents came from Turkey, are Muslim. In the

United States, the size of the Muslim population is uncertain but is estimated to be at least five

million. That population will be increasingly influential.

Approaches to reducing conflict vary. In England, the emphasis is on accepting differences as

legitimate forms of multiculturalism. In France, the official approach has been to maintain a

secular ideal and force people to assimilate to that (one topic of debate concerns the wearing of

the headscarf by girls in public schools). The approach in North America, though less clearly

formulated, seems to be closer to the British model.

Conflict in Religion: Jihad and the Modern World

The word jihad in Arabic means “strive” or “struggle.” Two types of jihad are called for in

Islam. The first is individual; it involves the personal daily struggle to live virtuously. The

second is public; it is the attempt to establish in all of society the Islamic ideals of truth, justice,

and morality. When the wordjihad is used, the second meaning is the more common, but we

should also be aware of the first meaning. Jihad, because of its importance, has sometimes been

called “the sixth pillar of Islam.”

Believers in Islam generally agree about their obligation to spread the Muslim view of justice

and truth. However, Muslims disagree on exactly which elements to emphasize and where and

how to spread their faith. Disagreement particularly exists around the use of force. Muhammad

was a fighter and at times played the role of a military general. He endorsed the use of force

when he thought it necessary. We do not have to read far in the Qur’an to realize that it urges

believers to fight for their beliefs. “Fighting is obligatory for you, much as you dislike it” 43

and

“Fight for the cause of God and bear in mind that God hears all and knows all.” 44

Yet we also

find passages in the Qur’an that command tolerance of other religions, such as this famous

passage: “There shall be no compulsion in religion.” 45

Clearly, the general principles that guide Islamic life already present a way of living (Sharia) that

is quite different from the ordinary secular life of non-Muslim societies. A further difficulty

arises because the Qur’an presents a rather detailed system of punishment and legal practice

(hudud) that differs from much contemporary legal practice. For example, adultery is considered

a serious public offense, to be punished by public whipping; and robbers are to be punished by

the amputation of limbs. Of course, many devout Muslims do not want the laws of Sharia and

hudud to be imposed on their societies; however, conservative Muslim groups in some countries,

as mentioned earlier, are working toward just such a goal. Some believers even approve violent

means to achieve their traditionalist agendas. (For example, there have been explosions in

Indonesian markets where pork was being sold; barbers have been killed in Pakistan for

removing men’s beards; and some teachers in Afghanistan who have taught female students have

been killed. These are, however, exceptional cases.)

Of the world’s more than one billion Muslims, most are moderate. They recognize that in a

multicultural world, tolerance of all religions is necessary. Many Islamic rulers are now trying to

create policies that retain Muslim ideals and at the same time teach tolerance. Saudi Arabia has

begun to sponsor conferences that explore ways to encourage moderation and to discourage

extremism. But can the devout Muslim accept the moral and religious differences in the modern

world yet still be faithful to the ideals of Sharia and jihad? This is the challenge that Islam, one

of the world’s largest religions and social forces, is facing today.

Adding to the complexity is an uncertainty: the role that popular culture will play in the cultural

and religious mix. Popular culture is spreading everywhere. There have been attempts to shut it

out, of course. Countries that have tried hardest include Saudi Arabia, Iran, and Afghanistan.

Muslims in Europe and North America, of course, are inundated with popular culture. It is

already changing the way young people act, dress, and entertain themselves. Those in the

entertainment industry may ultimately have the greatest influence on the future of Islam.

The most recent case of conflict is perplexing. The Arab Spring, so named because it flowered in

the early part of 2011, would seem to be a liberal upsurge, because it has ended the control of

dictators in several countries, including Libya and Egypt. At the same time, it has brought

conservative elements to the fore—groups, for example, that seek to overturn laws that have

empowered women to vote, own property, institute divorce, and have custody of their children.

The Arab Spring is raising many questions—about democracy, political control, women’s rights,

and the treatment of religious minorities. How it will end is unclear.

Some people focus on the differences between traditional Islamic culture and the dominant

cultures of Europe and North America. They fear the conflicts that will necessarily arise. Yet

religions show a strong tendency not only to change over time, but also to change radically when

they enter new cultures. Those who are fearful about the ability of Islamic and Western cultures

to mix should reflect on the religious blending that has already occurred since the Middle Ages.

Scholastic philosophy owes its spread to the fact that many of Aristotle’s great works were first

translated into Arabic and then later into Latin. Gothic architectural style is thought to have

originated in the Muslim world, and Western mathematics, chemistry, and astronomy were all

enriched by Muslim thinkers. We get a sense of the contributions of the Islamic world to many

areas of our Western world when we consider some of the words that have come into English

from or through Arabic. A good number of English words that begin with al come from Arabic

(al means “the”): alcove, alchemy, and (ironically) alcohol. We might also note the number of

words used in science. For example, the words algebra, algorithm, nadir, and zenith all have

their origins in Arabic. But we also find Arabic origins in many names for foods: orange, lemon,

lime, sugar, sherbet, syrup, and coffee. Other words with Arabic origins refer to objects that have

added, in their own way, to human life: lute, lacquer, mattress, and magazine. The West has

been greatly enriched by Muslim cultures.

These examples illustrate how enriching the exchange of cultural ideas can be. Yet there are

elements of Western culture that orthodox Islamic societies will wish to avoid: alcohol abuse,

gambling, high divorce rates, and urban violence. There will be regular debate about the roles

and dress of women. And Muslim nations will continue to grapple with how much traditional

Islamic law can be imposed on modern society. Particularly under pressure from conservative

movements, Islamic countries will do what they can to oppose what they see as dangerous

elements. In the long run, however, we should expect them to maintain long-standing practices—

regular prayer, charity, the Ramadan fast, pilgrimage to Mecca, and the ideals of generosity and

justice.

Reading: Beauty Leads to God *

* Written by Fazil Iskander, translation by E.J.W. Gibb.

The Turkish writer Fazil bin Tahir Enderuni (1759–1811) became famous for his poetry.

Everything that is beautiful, he taught, brings an experience of the divine.

Beauty, wherever it is to be seen, whether in humanity or in the vegetable or mineral world, is

God’s revelation of Himself; He is the all-beautiful, those objects in which we perceive beauty

being, as it were, so many mirrors in each of which some fraction of His essential self is

revealed. By virtue of its Divine origin, the beauty thus perceived exercises a subtle influence

over the beholder, waking in him the sense of love, whereby he is at last enabled to enter into

communion with God himself. Thus God is the ultimate object of every lover’s passion….

So Love is the guide to the World Above, the stair leading up to the portal of Heaven; through

the fire of Love iron is transmuted into gold, and the dark clay into a shining gem. Love it is that

makes the heedless wise, and changes the ignorant into an adept of the Divine mysteries; Love is

the unveiler of the Truth, the hidden way into the Sanctuary of God. 46

Test Yourself

1. Islam literally means “____________.”

1. sacred 2. holy 3. enlightened 4. submission

2. Muslims refer to God as ____________. The word is a contraction of two Arabic words that

mean “the” and “God.”

1. Elohim 2. Salam 3. Allah

4. El Shaddai

3. The_______ is the single sentence, when recited with belief, that makes a person a Muslim.

1. Salat 2. Shahadah 3. Ramadan 4. Hajj

4. Fasting is thought to be an important bond that unites Muslims during the period of shared

fasting known as____________.

1. Salat 2. Shahadah 3. Ramadan 4. Hajj

5. All Muslims, unless prevented by poverty or sickness, are expected to visit Mecca at least

once in their lifetime in the religious journey (pilgrimage) known as ___________.

1. Salat 2. Shahadah 3. Ramadan 4. Hajj

6. The name Qur’an means “___________.”

1. successor 2. recitation 3. the book 4. the writings

7. ___________ was the father of Muhammad’s youngest wife and was recognized as the first

Caliph.

1. Abu Bakr 2. Umar 3. Ali 4. Uthman

8. ___________ derive their name from an Arabic word that means “faction” and are the

group that followed Ali.

1. Sunnis

2. Shiites 3. Sufis 4. Zaydis

9. ___________ take their name from the Arabic word for “tradition,” referring back to the

entire body of traditional teachings that are based on the life and teachings of Muhammad,

as given in the Qur’an and the authoritative hadiths.

1. Sunnis 2. Shiites 3. Sufis 4. Zaydis

10. Islamic law, called ___________, is the entire body of laws that guides the believer in this

life.

1. Sharia 2. Decalogue 3. Faqir 4. Dhikr

11. “Although Islam is similar in many ways to Judaism and Christianity, its greatest

difference from these religions is ___________.” What word or phrase would you use to

fill in the blank? Explain your answer using information from the text.

12. Imagine you are writing a research paper about the relationship between Islamic

architecture and Islamic understandings of God. Choose a one-sentence thesis statement

that you might use to express your paper’s main argument about this relationship. Why

would you choose this statement?

Resources

Books

al-Arabi, Ibn. 101 Diamonds from the Oral Tradition of the Glorious Messenger Muhammad.

New York: Pir Press, 2002. A modern version of Ibn al-Arabi’s collection of oral traditions

(hadiths), which illuminate the wisdom of Islam.

Armstrong, Karen. Islam: A Short History. Rev. ed. New York: Modern Library, 2001. A

popular historical survey of the growth and spread of Islam.

Aslan, Reza. No God but God: The Origins, Evolution, and Future of Islam. New York: Random

House, 2006. A chronicle of the growth of Islam, from its origins in Muhammad’s community up

to the present conflict between modernizers and fundamentalists.

Dirks, Debra L., and Stephanie Parlove, eds. Islam Our Choice: Portraits of Modern American

Muslim Women. Brattleboro, VT: Amana, 2003. The personal accounts of six American women

who converted to Islam.

Esposito, John. Who Speaks for Islam? New York: Gallup Press, 2008. An exploration of the

thought of Muslims throughout the world, based on interviews made in thirty-five countries.

Idliby, Ranya, Suzanne Oliver, and Priscilla Warner. The Faith Club: A Muslim, a Christian, a

Jew—Three Women Search for Understanding. New York: Free Press, 2007. Three American

women of different faiths explore the meaning of their beliefs.

Lewis, Bernard. The Crisis of Islam. New York: Modern Library, 2003. A review of Islamic

history, with the conclusion that Islamic countries need to embrace the future.

Nasr, Seyyed Hossein. The Garden of Truth: The Vision and Promise of Sufism, Islam’s Mystical

Tradition. New York: HarperOne, 2008. A concise overview of Sufism, the mystical branch of

Islam, including a detailed history of the movement and an examination of its various orders.

Ramadan, Tariq. Western Muslims and the Future of Islam. New York: Oxford University Press,

2003. An argument that Islam and Western values are compatible.

Film/TV

Expressing the Inexpressible: Shirin Neshat. (Films Media Group.) A documentary about the

many dimensions of Islamic women’s experiences.

Hajj: The Pilgrimage. (Films Media Group.) A documentary about the events performed during

the pilgrimage to Mecca.

Inside Mecca. (Director Anisa Mehdi; National Geographic.) A documentary that follows the

stories of three different people—a Muslim American professor, a South African journalist, and

an Indonesian businessman—as they make a pilgrimage to Mecca.

Islam: Empire of Faith. (PBS.) A three-part documentary that explores a thousand years of

Islamic history, from the prophet Muhammad to the height of the Ottoman Empire under

Suleyman the Magnificent.

Islam in America. (Films Media Group.) Interviews with Muslims living in a post-9/11 America.

Looking for Comedy in the Muslim World. (Director Albert Brooks; Warner.) A film that

explores Albert Brooks’s attempts to determine what makes Indian and Pakistani Muslims laugh.

Malcom X. (Director Spike Lee; Warner Brothers.) A film about the life of Malcolm X, including

his pilgrimage to Mecca.

The Message. (Director Moustapha Akkad; Anchor Bay.) An epic film about the time of

Muhammad.

Muhammad: Legacy of a Prophet. (Directors Omar alQattan and Michael Schwarz; Unity

Productions Foundation.) A documentary that recounts the story of Muhammad and explores the

significance of the prophet’s life and teachings.

The White Balloon. (Director Jafar Panahi; Evergreen Entertainment.) The adventures of a

Muslim girl in Tehran on Iranian New Year’s Day.

Music/Audio

Islamic Liturgy. (Smithsonian Folkways.) The Islamic call to prayer and Qur’anic odes and

litany.

The Last Prophet. (Real World.) Devotional hymns, sung by the world-renowned Pakistani

qawwali singer Nusrat Fateh Ali Khan.

The Music of Islam. (Celestial Harmonies.) A comprehensive seventeen-disc set of Islamic music

from around the world, including Qur’anic recitations, Sufi qawwali, the music of whirling

dervishes, and songs from many Muslim countries.

Sufi Ceremony. (Smithsonian Folkways.) A recording of the Sufi Rifai ceremony honoring the

Sufi saint Abdul Hadir Beker.

Sufi Chants From Cairo. (Institute du Monde Afrique.)A collection of Egyptian Sufi prayers.

Zain, Maher. Thank You Allah. (London: Awakening Records, 2010.) Modern songs by a

Swedish Muslim.

Internet

Compendium of Muslim Texts: http://www.msawest.net/islam/. An online database of Islamic

texts in English, maintained by MSA West, an organization of Muslim Student Associations

representing campuses across the West Coast.

Islamic Arts and Architecture: http://www.islamicart.com/. A Web site whose mission is to

promote the awareness of Islamic arts as a discipline of human-istic study.

IslamiCity.com: http://www.islamicity.com/. A leading online source of Islamic information.

Key Terms

caliph (kay’-lif)

(Arabic: khalifa) “successor”; a religious and political leader.

http://www.msawest.net/islam/

http://www.islamicart.com/

http://www.islamicity.com/

dhikr (tik’-ur)

A devotional remembrance of Allah through the recitation of his ninety-nine names and

other devotional practices.

fana (fah-nah’)

“Extinction”; the sense of loss of self in mystical experience.

hadith (huh-deeth’)

“Recollection”; a remembrance of an act or saying of Muhammad. (The plural is spelled

hadiths or ahadith.)

Hajj (hahj)

Pilgrimage to Mecca.

Hijra (hij’-rah)

“Flight”; Muhammad’s escape from Mecca to Yathrib (Medina).

Id al-Adha (eed’ ahl-ahd’-hah)

The Day of Sacrifice during the month of the Hajj when an animal is sacrificed to recall

the submission of Abraham.

Id al-Fitr (eed’ ahl-fee’-tur)

The festival at the end of the month of Ramadan during which people feast and visit

friends and often the graves of ancestors.

imam (ee-mahm’)

A religious leader; specifically, one of the hereditary successors of Muhammad,

venerated in Shiite Islam.

Islam

“Submission”; the Muslim religion and the community of believers who have submitted

themselves to Allah.

jihad (jee-hahd’)

“Struggle”; the ideals of (1) spreading Islamic belief and (2) heroic self-sacrifice.

Kabah (kah’-bah)

“Cube”; the square shrine at the center of the Grand Mosque of Mecca.

Khadijah (kah-dee’-juh)

First wife of Muhammad.

mihrab (meeh’-rahb)

The decorated niche inside a mosque that indicates the direction of Mecca.

minaret (min-ah-ret’)

A tower used by a chanter to call people to prayer.

mosque (Arabic: masjid)

a Muslim place of worship.

muezzin (moo-edz’-in)

A chanter who calls people to prayer.

Muslim

A person who submits to Allah.

qiblah (kib’-lah)

The direction toward Mecca; the direction toward which Muslims pray.

Qur’an (koor-ahn’)

“Recitation”; God’s words as revealed to and recited by Muhammad; an authorized

edition of the written words that appeared after Muhammad’s death.

Ramadan (rah’-mah-dahn)

The month of fasting; the ninth month of the Muslim calendar.

Sharia (shah-ree’-uh)

“Path”; the whole body of Islamic laws that guides a Muslim’s life. (Also spelled

Shariah.)

Shiite (shee’-ait)

A minority branch of Islam, which holds that Muhammad’s genuine successors

descended from his son-in-law Ali.

Sufism (soof’-ism)

A group of devotional movements in Islam.

Sunni (soon’-ee)

The majority branch of Islam, which holds that genuine succession from Muhammad did

not depend on hereditary descent from his son-in-law Ali.

sura (soo’-rah)

A chapter of the Qur’an.

Religion Beyond the Classroom

Visit the Online Learning Center at www.mhhe.com/molloy6e for additional exercises and

features, including “Religion beyond the Classroom” and “For Fuller Understanding.”

Experiencing the Worlds Religions. Tradition, Challenge, and Change, Sixth Edition

Chapter 10: Islam

ISBN: 9780078038273 Author: Michael Molloy

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