Invitation to Islam

by Moustafa al-Qazwini

Chapter 1

Preface
As of June, 1999, I will have lived five years in the United States of America. Through this time, I have met many intellectual, educated individuals who have inspired me to introduce the beautiful religion of Islam to the masses through speeches, writings, and articles. I also have had the honor of spending almost three years with our future generation, the youth, in Southern California and other parts of the United States.
The more time I spent discussing and debating aspects of Islam with them, the more I was convinced of the necessity to put the basic ideas of Islam on paper and introduce them to the ever-increasing number of youth who seek to discover the last revelation of Allah to mankind. Through my work as a humble student and a preacher of Islam in the West, I realized that the Islamic centers and institutions have shortages and inefficiencies in the field of da'wah (the invitation to Islam). Although many valuable works have been done in this field, the literature is still insufficient to attract all the different people to the simplicity and values that this message carries for humanity.
Therefore, I decided to contribute according to my ability to do my share in spreading the word of Allah, a duty incumbent upon all Muslims. I hope Allah will accept this humble effort and count it for me on the Day when nothing will be of aid except good deeds.
I would like to thank Sister Amina Inloes for her help in editing this work.
May Allah continuously guide me and guide all the sincere brothers and sisters to His righteousness and piety.
Moustafa al-Qazwini
May 6, 1999

Chapter 2

Introduction

What is Islam?
"Islam"[1] means "submitting or surrendering one's will to the will of Allah".[2] Mankind naturally submits to Allah; this instinct was born with him on the day of his creation. In reality, the entire universe - the stars, the planets, and the oceans - submits to the will of Allah through its ordered workings. Modern science calls this phenomenon "the laws of nature," but these laws of nature, from an Islamic perspective, are not just any laws of nature but the laws of Allah for nature. Human beings, as creatures of Allah who are in need of Him throughout their entire lives, must also surrender their wills and desires to the will of the Almighty, the Creator.
Submitting to Allah does not mean humiliating the individual self or denying the human intellect; rather, it means trusting in the knowledge, wisdom, and fairness of the Creator. People voluntarily give over their lives to others almost every day; for example, passengers embarking on an airplane place their lives in the hands of the pilot because of the pilot's knowledge, experience, and assumed goodwill. Similarly, friends trust friends, and if a wise, knowledgeable, rational, and good-intentioned friend invites another to go into the middle of the desert in the middle of a dark night, that person would follow because he knows that his friend would not endanger his life. The decision to trust a person with more knowledge is logical, and so people do not abandon their own intellects by trusting in the wisdom of God.
"Islam" has other meanings, one of which is "to have peace." Allah has said in the Holy Qur'an:
"He is Allah - there is no God but Him - the King, the Holy One, and the Peace." (59:23)
"And Allah invites to the abode of peace." (10:25)
By its connotations of peace and safety, "Islam" indicates that the religion of Islam is free from any deficiencies or defects. As a religion, Islam is perfect because it was ordained by Allah and not invented by humankind.
Prophet Abraham (peace be upon him) was the first person that God commanded to use the words "Islam" and "Muslim"[3]:
"It [Islamic monotheism] is the religion of your father Abraham. He [Allah] has named you Muslims both before and in this [Qur'an]." (22:78)
"Abraham was neither a Jew nor a Christian, but he was a true Muslim (submissive to Allah) and was not one of the polytheists." (3:67)
Not only Prophet Abraham (peace be upon him) but also all the sincere, truthful people after him called their religion "Islam." Prophet Joseph (peace be upon him) says in the chapter of the Qur'an named "Joseph":
My Lord! You have given me authority and taught me the interpretation of things. O Creator of the heavens and earth! You are my guardian in this world and in the Hereafter. Cause me to die as a Muslim, submitting to Your will, and join me with the righteous. (12:101)
Thus Allah declares in the Qur'an: "Truly the religion before Allah is Islam." (3:19)

Who are the Muslims?
Muslims are the followers of the religion of Islam, i.e. those who submit to the will of Allah as explained in the Qur'an and the sayings of Prophet Muhammad (peace be upon him and his family), the Messenger of Islam. The Muslim population today is about 1.2 billion and is spread over a vast range of races, nationalities, and cultures. Approximately 18% of the Muslims live in the Arab world, but the majority live in Asia and Africa.
The country that has the largest Muslim population is Indonesia, and significant Muslim minorities exist in Russia, China, and Europe as well as North and South America. The Muslim population of the United States is estimated to be around 10 million.

How does someone become a Muslim?
The basic requirement to become a Muslim is to say, "Ashhadu an laa ilaaha illa Allah wa ashhadu anna Muhammadan rasul Allah," which means, "I testify that there is no God but Allah and that Muhammad is the Messenger of Allah." Anyone who says this phrase joins the ranks of the Muslim nations. However, saying this only begins the long physical and spiritual journey to practice all aspects of Islam in life and become one of those whom the Qur'an terms "the faithful" (mu'min). Although this journey is long, its rewards are numerous for those who embark on it with sincere will and intentions.
Practicing Islam requires learning the Islamic ideas, teachings, and practices, and then adapting to them - a process that does require some sacrifice. The necessity of sacrifice, however, should not be a deterrent since the Holy Prophet Muhammad (peace be upon him and his family) has said that whenever someone gives up something for the sake of Allah, Allah will replace it with something better.
Sincerity of belief also develops over time. When Prophet Muhammad (peace be upon him and his family) was first spreading the message of Islam, some people came to him and informed him that they were believers. In reply, Allah revealed: "Say: 'You believe not, but say, 'We have submitted in Islam,' for faith has not yet entered your hearts.'" (49:14)
The first successor to the Holy Prophet, Imam 'Ali (peace be upon him), has described the dynamic process of following Islam:
I am defining Islam as no one has defined it before me: Islam is submission,
submission is conviction, conviction is affirmation, affirmation is acknowledgement, acknowledgement is performance of obligations, and the performance of obligations is good deeds.[4]
Notes:
[1] From the Arabic verb aslama
[2] The Arabic word for God
[3] "Muslim" refers to a follower of the religion of Islam
[4] Nahj al-Balagha (The Peak of Eloquence), saying #125

Chapter 3

Islamic beliefs (the Pillars of Islam)

1. Monotheism: The Oneness of Allah (tawhid)
Allah, or God, is the center of Muslim belief. Whereas certain religions focus on individuals, like Christianity focuses on Jesus (peace be upon him), Islam focuses solely on Allah. Although Muslims respect the divine prophets, the prophets - including Prophet Muhammad (peace be upon him and his family) - are still only servants of Allah.
The Qur'an itself speaks of the oneness of God: "Allah has borne witness that there is no God but Him - and the angels, and those with knowledge also witness this. He is always standing firm on justice. There is no God but Him, the Mighty, the Wise." (3:18)
The oneness of Allah is not only a philosophical argument but is an affirmation that all human beings declared before their souls came into their bodies:
[Remember] when your Lord brought forth the children of Adam from their loins and made them testify over themselves, saying, "Am I not your Lord?" They said, "Yes! We testify," lest you should say on the Day of Resurrection, "Verily, we were unaware of this." (7:172)
Such was the covenant that Allah made with all people at the time of creation regardless of whether these same people now claim to believe in God or not. At that time, they proclaimed His majesty, His sovereignty, His power, and His absolute oneness and transcendence.
Likewise, all people today, regardless of their origins, are naturally inclined towards the idea that God is one and without partner. The Qur'an tells Prophet Muhammad (peace be upon him):
Set your face to the true religion [Islamic monotheism], the natural inclination (fitra) with which Allah has created mankind. [Let there be] no change in what Allah has made; that is the straight religion, but most people do not understand. (30:30)
Describing God
One of the shortest chapters of the Qur'an, "The Oneness of God",[5] summarizes the nature of God in five verses:
In the name of Allah, the most Gracious, the Most Merciful
Say, He is Allah, the One
Allah, the Eternal
He begets not, nor was He begotten
And there is nothing at all comparable to Him.
The most fundamental Islamic teachings about God are contained in these verses, i.e. that there is only one God Who is eternal, unique, and has no blood relation to any human beings. Different prophets also gave their own descriptions of God which are also related in the Qur'an. Prophet Abraham (peace be upon him) says: "My Lord is He Who gives life and causes death." (2:258) After him, Moses (peace be upon him), when confronting the Pharaoh, says: "Our Lord is He Who gave each thing its form and nature then guided it aright." (20:50) These two verses both describe Allah in His relation to human beings, but of course Allah's being extends far beyond His relation to mankind.
Imam 'Ali (peace be upon him) has also described Him thus:
He who assigns to Him different conditions does not believe in His oneness, nor does he who likens Him grasp His reality. He who illustrates Him does not signify Him; he who points at Him and imagines Him does not mean Him.
Everything that is known through itself has been created, and everything that exists by virtue of other things is the effect of a cause. He works, but not with the help of instruments; He fixes measures, but not with the activities of thinking; He is rich, but not by acquisition. Time does not keep company with Him, and implements do not help Him. His being precedes time, His existence precedes non-existence, and His eternity precedes beginning. By His creating the senses, it is known that He has no senses. By the contraries in various matters, it is known that He has no contrary, and by the similarity between things it is known that there is nothing similar to Him.
He has made light the contrary of darkness, brightness that of gloom, dryness that of moisture, and heat that of cold. He produces affection among inimical things.... He is not confined by limits nor counted by numbers. Material parts can surround things of their own kind, and organs can point out things similar to themselves.... Through them, the Creator manifests Himself to the intelligence, and through them He is guarded from the sight of the eyes.... He has not begotten anyone lest He be regarded as having been born. He has not been begotten, otherwise He would be contained within limits. He is too high to have sons.... Understanding cannot think of Him so as to give Him shape....[6]
Allah expresses His own eternity and perpetuity Himself: "Every thing on earth shall perish, but the face of Allah will remain, full of majesty and honor." (55:26-27)

The 99 Names of Allah
"And to Allah belong the most beautiful names, so call on Him by them." (7:180) Islamic tradition says that Allah has many different names representing different aspects of His being, and 99 of them are commonly recited together:
English Arabic
The Merciful ar-rahim
The Beneficent ar-rahmaan
The Sovereign al-malik
The Holy al-quddus
The Peace as-salaam
The Guardian of Faith al-mu'min
The Protector al-muhaymin
The Mighty al-'aziz
The Compellor al-jabbar
The Majestic al-mutakabbir
The Creator al-khaaliq
The Evolver al-baari'
The Fashioner al-musawwir
The Forgiver al-ghaffar
The Subduer al-qahhar
The Bestower al-wahhab
The Provider ar-razzaq
The Opener al-fattah
The Knowing al-'alim
The Constrictor al-qaabid
The Abaser al-khaafid
The Expander al-baasit
The Honorer al-mu'izz
The Exalter ar-raafi'
The Hearing as-sami'
The Dishonorer al-mudhill
The Judge al-hakam
The Seeing al-basir
The Subtle al-latif
The Kind al-halim
The Just al-'adl
The Aware al-khabir
The All-Forgiving al-ghafur
The Great al-'azim
The High al-'aliy
The Appreciative ash-shakur
The Preserver al-hafiz
The Immense al-kabir
The Reckoner al-hasib
The Maintainer al-muqit
The Generous al-karim
The Majestic al-jalil
The Responsive al-mujib
The Wise al-hakim
The Watchful ar-raqib
The All-Surrounding al-waasi'
The Glorious al-majid
The Loving al-wadud
The Witness ash-shahid
The Resurrector al-baa'ith
The Truth al-haqq
The Trustee al-wakil
The Strong al-qawi
The Firm al-matin
The Praiseworthy al-hamid
The Guardian al-wali
The Originator al-mubdi
The Reckoner al-muhsi
The Giver of Life al-muhyi
The Restorer al-mu'id
The Creator of Death al-mumit
The Living al-hayy
The Self-Subsisting al-qayyum
The Finder al-waajid
The Noble al-maajid
The Unique al-waahid
The One al-ahad
The Eternal as-samad
The Able al-qadir
The Powerful al-muqtadir
The Expediter al-muqaddim
The Delayer al-mu'akhkhir
The First al-awwal
The Last al-aakhir
The Manifest az-zaahir
The Hidden al-baatin
The Governor al-waali
The Exalted al-muta'ali
The Source of Goodness al-barr
The Acceptor of Repentance at-tawwab
The Avenger al-muntaqim
The Pardoner al-'afuw
The Compassionate ar-ra'uf
The Owner of Soverignty maalik al-mulk
The Lord of Majesty dhul jalaali wal-ikraam
and Bounty
The Equitable al-muqsit
The Gatherer al-jaami'
The Self-Sufficient al-ghani
The Enricher al-mughni
The Preventer al-mani'
The Distresser ad-darr
The Benefitor an-naafi'
The Light an-nur
The Guide al-haadi
The Incomparable al-badi'
The Everlasting al-baaqi
The Inheritor al-waarith
The Guide to the Right Path ar-rashid
The Patient as-sabur
The Viewpoints of Islam and Christianity Regarding Allah (God)
The distinguishing feature of Islam is its insistence on absolute monotheism and the forbidding of anything, at all, to be associated with God. This includes the refusal of the idea that Jesus (peace be upon him), the Messenger of God, was God. Allah says in the Qur'an:
Surely they have disbelieved who say that Allah is the Messiah [Jesus], the son of Mary. But the Messiah said, "O Children of Israel, worship Allah, my Lord and your Lord. Truly, whoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and Fire will be his abode. And for the wrongdoers there are no helpers. Surely, they have disbelieved who say, "Allah is the third of three," for there is no God but Allah Who is one.
And if they do not cease what they say, verily, a painful torment will befall the disbelievers among them.... The Messiah, the son of Mary, was nothing other than a messenger; many were the messengers who passed before him. His mother was a woman of truth.... (5:72-75)
Muslims believe that neither the Old Testament nor the New Testament had mentioned in any way that Jesus was the son of God. According to a contemporary American scholar, Barbara Brown:
The doctrine of divinity states that Jesus is the Son of God, the Word of God made flesh. Even though Jesus himself never claimed to be divine, Paul gave him this attribute for one reason - to gain converts among the Gentiles.
The Gentiles were pagans who were used to worshipping gods that had wonderful legends and myths behind them. Several of the pagan deities of the time such as Mithras, Adonis, Attis, and Osiris were all the offspring of a supreme ruling god, and each had died a violent death at a young age, coming back to life a short time later in order to save their people. Paul took this into account, giving the pagans something similar in Christianity. He attributed divinity to Jesus, saying he was the Son of God, the Supreme, and that he too had died for their sins. In doing so, Paul compromised the teaching of Jesus with pagan beliefs in order to make Christianity more acceptable to the Gentiles.
The term "son of God" was not something new. However, it had been used in the Old Testament to refer to David (Saul 2:7) and his son Solomon (I Chronicles 22:100) and to refer to Adam (Luke 3:38) in the New Testament. In his famous Sermon on the Mount, detailed in Matthew 5, Jesus tells his listeners, "Blessed are the peacemakers, for they shall be called sons of God." In all cases, the term "son of God" was not meant to be applied literally but to signify love and affection from God to the righteous. "Son of God" means a special closeness to God, not to be of God. After all, people are sons of God, and Allah is the creator of all life.[7]
Christians who lived during the time of Jesus (peace be upon him) believed that he was the divine messenger to them, bringing them the words of God and guiding them. However, after the ascension of Jesus to heaven, Saint Paul, who was deeply influenced by Roman paganism, wanted his preaching of Christianity to be more appealing to the Gentiles, so he compromised the teachings of Jesus (peace be upon him) by adopting certain pagan ideas and interpolating them into Christianity. Thus, the idea of the trinity spread even though it was not part of the original teachings of Jesus (peace be upon him).
2. Divine Justice ('adl)
Anyone who believes in Islamic monotheism must believe in the Almighty's justice. Because Allah is just, He never wrongs His creatures, for injustice is an evil deed while He is far from doing evil. Because He is omniscient, He does not neglect anything, and because He is self-sufficient, He has no cause to wrong others. Since He owns everything, He does not need the actions of anyone. His wisdom also transcends the universe. Thus, unlike some human beings, He has no cause for injustice:
"He is always standing firm on justice. There is no God but Him, the Mighty, the Wise." (3:18)
"And your Lord does not deal unjustly with anyone." (18:49)
"We[8] did not wrong them, but they wronged themselves." (16:118)
Just as Allah encourages human beings to emulate some of His attributes, such as being patient and forgiving, He also tells us to follow the way of justice. "Say: 'My Lord has enjoined upon me justice.'" (7:29) Although common people may falter in this area, none of the prophets of God or their successors ever committed any act of injustice.
Allah's justice embraces the entire universe. Whoever ponders over the existence of the universe and the order therein will not only observe the spread of Allah's justice over His entire creation but also each of its signs apparent in all aspects of nature -- from the physical world to the biological world, and from the microcosmos to the macrocosmos. The justice of God is particularly visible in the fate and destiny of human beings, and in their freedom of choice.
Although Allah's justice encompasses everything, people should pray to Allah to treat them not with His justice but rather with His mercy, for if He treated people solely with His justice and punished them immediately for all of their sins, humanity would have perished a long time ago.
Predestination or Free Will?
The question of man's predestination or freedom of choice has preoccupied mankind throughout the ages and continues to be discussed by Islamic philosophers and scholars. Ultimately, two schools of thought regarding this question have emerged. One, called the Compulsionists, holds that human beings have no freedom of choice whatsoever in life. Every decision people make, every word people say has been predestined since the time of creation. If someone is faithful, it is not he who decides to embrace the faith; if someone is unfaithful, it is not he who rejects the faith. All has been written.
The second school of thought, the Free Will school, declares that human beings are masters of their own acts. This notion is in concordance with the Qur'an, which states: "None will be wronged in anything, nor will you be requited anything except that which you used to do," (36:54) as well as: "The truth is from your Lord. So whomever wills, let him believe, and whoever wills, let him disbelieve." (18:29) From these two verses, it is clear that human beings have the freedom to act but must bear the moral responsibilities for their own actions. Furthermore, the acknowledgement of divine justice itself forces people to accept that their every action is not predestined.
The beginning of guidance is always from Allah, but the beginning of man's destruction is in his own erroneous opinions. "Whatever good reaches you is from Allah, but whatever evil befalls you is from yourself." (4:79)