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False propaganda of western media about Islam.

January 06, 2023

Media Portrayals of Religion: Islam Diversity in Media , Religion , Stereotyping Media coverage of Islam-related issues has changed dramatically since the beginning of the new millennium, both in quantity and quality. The events of September 11, 2001, thrust Islam into the global media forefront: not only did coverage of Islam drastically increase, particularly in news and entertainment media, but the way in which Islam was framed by the media changed as well. The American-led ‘War on Terrorism’ led to an increase in Islamophobia (fear or hatred of Islam) across the globe. This increase in Islamophobia was in turn reflected in the way media outlets addressed and stereotyped Muslim populations. While some deliberately framed Islamic coverage positively in an attempt to counter Islamophobia, many of the portrayals of Muslims contributed to the formation of harmful Islamic media stereotypes [1] . The most prevalent Islamic stereotype is the radical Muslim insurgent, bent on waging ji

A Gift of Life: An Islamic Perspective in Organ Donation and Transplantation Shahid Athar* Department of Endocrinology and Medicine, Indiana University School of Medicine, USA *Corresponding author: Shahid Athar, MD, FACP, FACE, Clinical Associate Professor, Department of Medicine and Endocrinology, St. Vincent Hospital and Indiana University, School of Medicine Indianapolis 46260, Indiana, USA, Tel: 1-317-582-8900; E-mail: sathar3624@aol.com Rec date: Dec 30, 2014, Acc date: Feb 25, 2015, Pub date: Feb 27, 2015 Copyright: © 2015 Athar S. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. Abstract Organ Donation and Transplantation is an issue that has widespread ramifications. In addition to the medical/ technical aspects, there are legal, moral, ethical, economic, logistical and humanitarian aspects. Each of these aspects may have some peculiarity related to the donor and recipient. This paper deals primarily with the moral, ethical and humanitarian aspects of the issue. From the viewpoint of Islam, organ transplantation is an acceptable therapeutic value provided the following criteria are fulfilled: 1. There is no other equally effective therapeutic solution available that is simpler, safer and/or more cost effective. 2. The organ donation does not result in any harm to the donor 3. The organ donation is done with the free will and full approval of the donor, or in the case of an unconscious donor, or an organ donation taken from a cadaver, the approval of the next of kin or legal guardian. 4. In the case of the donation of a single organ upon which the life of the donor depends, e.g., the heart or liver, the organ may not be removed from the donor until the donor’s brain stem death is ascertained. 5. The donated organ is a gift and is not sold. 6. If the transaction results in material or monetary gain to the donor or to the donor’s family, the gain must not be in the form of price, but the donor or his/her family may accept a gift as a token of appreciation since the donated organ is considered a gift to the recipient. 7. The transplantation of active reproductive organs is categorically forbidden. 8. The basic rule governing the entire transaction is that organ transplantation is considered a humanitarian act of mercy accomplished with the free will and approval of all parties involved under no pressure, coercion or injustice. Keywords: Organ donation and transplantation; Islamic medical ethics Review Our life is a gift that we humans must appreciate and share with others. Organ donation is sharing the much needed gift. The Islamic Holy Book Quran, encourages Muslims to save life by stating "Anyone who saves one life it is as if he has saved all mankind" [1]. In spite of such clear instructions, Muslims in general, educated or not are sometimes reluctant to sign up donor card, while themselves willing to receive organ for transplantation when needed. Their reluctance is not based on notion as held by some that one has to present to God in the Day of Judgment with all intact organs. “They ask who will revive the dead and rotten bones after death, tell them "He will give life to them who gave them in life in the first place [2]. Their reluctance based on definition of death (brain stem death verses cardio respiratory arrest, harvesting organs for transplantation, and cost of the procedure. Currently according to US Bureau of Statistics 1, 23,175 people are on wait list to receive an organ transplant, out of which 1, 01,170 are kidney. 16, 896 transplants took place in 2013 out which 11,163 were kidney transplants. 3000 new applicants are added each year. 4,453 Americans died in 2013 while waiting to receive renal transplant (12/ day) With the improvement of surgical techniques, the advances in the technology of organ preservation, and with the availability of better and safer drugs for prevention of tissue rejection, organ transplantation is now being done in an ever-increasing number for a growing number of organs with a rapidly improving success rate. As the demand increases for organs to be transplanted, the logistics of the entire issue become more complex. This paper deals primarily with moral, ethical ad humanitarian aspects of the issue. Although the technical and economic aspects of organ transplantation are not directly addressed in this paper, the author is by no means insensitive to the magnitude of the impact of these two aspects on the entire picture of global health care. In Islam, it is a religious duty for the sick person to seek treatment: “O worshipers of God seek treatment” [3]. It becomes a collective duty to cooperate with each other and achieve this goal of treatment and /or healing. “Cooperate towards righteousness and God-consciousness…” [4] However, while cooperating toward the goal of treatment and/or healing, the believers have to be mindful of certain Islamic rules: Athar, J Transplant Technol Res 2015, 5:1 DOI: 10.4172/2161-0991.1000146 Review Article Open Access J Transplant Technol Res ISSN:2161-0991 JTTR, an open access journal Volume 5 • Issue 1 • 1000146 oJ u nr al of Transplantation Technologies & Resea cr h ISSN: 2161-0991 Journal of Transplantation Technologies & Research 1. While cooperating to do a good deed, we must not be involved in bad deeds or aggression: “…Do not cooperate toward bad deeds and aggression” [4]. 2. We must not inflict harm on anyone, and must not allow harm to be inflicted on ourselves: “Do not cause harm and do not get hurt” [5]. 3. Whenever we have a choice between two options leading to the same goal, we should always opt for the simpler and/or easier option: “Whenever the messenger of God was given a choice between two matters, he always elected the simpler and/or easier one [6]. 4. We must not go to excesses and must not be wasteful. “Eat and drink, and do not waste indeed, He (God) does not love the wasteful ones.” “The wasteful ones are companions of the devils” [7]. Applying the above listed rules means that, before transplantation is considered, any equally effective therapeutic modality that is simpler, safer and more cost effective must be first considered and given priority. In other words, if transplantation is considered indicated and justified (after satisfying all of the above listed rules), then transplantation must be considered a “fulfillment of Islamic duty” [8]. The statement that I mentioned earlier: “Any equally effective therapeutic modality that is simpler, safer and more cost effective” needs more explanation and elaboration. Modern western medicine has failed in offering a curative treatment for chronic illnesses. The evidence and proof of this failure is the chronicity of the illness. By definition, a chronic illness is an illness that has persisted for months or years. The fact that an illness is considered “chronic” and especially if it is considered “end stage chronic illness”, proves that modern western medicine has failed to offer a curative treatment for such an illness. “End stage chronic illness” often causes progressive failure of the affected organ, to the extent that it seriously affects the function or even endangers the life of the sick person. Replacement of the affected organ is considered, either in the form of transplantation, i.e. replacement with a living organ, or replacement with a mechanical artificial organ. Replacement with a mechanical artificial organ could be either temporary-like artificial kidney for temporary intermittent hemo-dialysis, temporary pacemakers or temporary cardiac assist devices; or permanent-like permanent pacemakers, total mechanical heart, or total mechanical joints. Whether it is transplantation or total mechanical replacement, the situation remains the same: a curative treatment for the affected organ is not available. To my knowledge, there are now several patients who were thought to need heart transplantation for cardiomyopathy or a combination of cardiomyopathy and atherosclerotic heart disease; or liver transplantation for hepatic cirrhosis; or who had progressive renal failure and were projected in a year or less to require hemodialysis and/or kidney transplantation. I know these patients to be in a stable and progressively improving condition for one or several years, and not requiring the transplantation once thought to be needed. However, it is an example of what could be an “equally effective, therapeutic modality that is simpler, safer and more cost effective.” Even conventional modern western approaches may offer alternative options to transplantation-for example, combinations of partial temporary mechanical support combined with either pharmacologic or natural conservative management, and so on. However, if none of these options is available for a given patient, then and only them, transplantation should be considered a “fulfillment of Islamic duty. Having overcome this hurdle, there are several other hurdles to overcome. The first one is that organ donation not result in any harm to the donor. For a successful outcome of transplantation, the transplanted organ has to be living, or at least viable. This could be the case of a double organ-i.e. a kidney-from a living donor who is a good surgical candidate for the nephrectomy, meaning having a healthy second kidney, and being physiologically fit for the surgery. This situation is very limited (a donor who is a member of the immediate family of the recipient), and will seriously limit the availability of organs to be transplanted. If we could have viable organs from dead donors, this would greatly improve the availability of single organs (like heart and liver) as well as double organs. The problem we face here is that for an organ to be viable, it has to have active circulation and oxygenation. But if we wait until the donor is dead according to the traditional criteria for death-i.e., absence of pulse and respirationthe organs are no longer viable. This dilemma was overcome by accepting brain stem death as an adequate criterion for death. This means that a person may be considered dead if his or her brain stem death is ascertained, even while the heart is still beating and respiration is artificially maintained. This bran stem death as the criterion for the donor’s death has been accepted by the great majority of Muslim scholars who deal with the issue of transplantations, whether they are medical experts or Muslim jurists. This was the consensus of the participants of several specialized workshops and seminars that were held in various parts of the Muslim world like Kuwait, Saudi Arabia, Egypt, Jordan and others [9,10]. These specialized workshops and seminars included a large number of experts from various schools of thought over twenty Muslim jurists and an equal number of Muslim medical experts. Until two weeks ago, I thought that this issue was finalized and settled among the expertsMuslim and non-Muslim-over ten years ago. However, less than two weeks ago, I realized that I was not quite correct in my assumption. I realized that there are still some people who are thought to be experts, or who give the impression of being experts, who feel that brain stem death is not a valid criterion for death, who feel that transplant surgeons kill donors by removing their vital organs while they (the donors) are still alive and that organ transplantation must be banned and prohibited altogether [11-13]. This opposition is created by these individuals is greatly magnified by the mass media. The physicians behind the movement against organ transplantation use several medical references from European and American literature to support their views. Upon careful review of their listed references, it becomes obvious that these references are of two types: 1. sporadic reports of isolated cases where brain stem death was not adequately verified and not definitely ascertained; then it was later discovered that it was not truly brain stem death; of 2. Sporadic reports of isolated cases where some pathologies of the nervous system were misdiagnosed and initially mistaken for brain death and where it was later discovered that they were not truly cases of brain death. In other words, the few cases reported were sporadic cases of human error, either in the form of misdiagnosis or inadequate verification due to improper testing. This still does not change the fact that if and when brainstem death is ascertained and confirmed, it is an adequate proof of death. As to the references from mass-media, these proved to be reports of criminal cases where people-patients, children, or others-were killed, abused or kidnapped in order to obtain some of their organs for commercial purposes. After all, these are crimes and crimes are wrong. These cases however do not prove or disprove that brain stem death is or is not a criterion for death. This means that all these sensational reports in the mass media are totally irrelevant. So much for the argument against brain stem death. Citation: Athar S (2015) A Gift of Life: An Islamic Perspective in Organ Donation and Transplantation . J Transplant Technol Res 5: 146. doi: 10.4172/2161-0991.1000146 Page 2 of 4 J Transplant Technol Res ISSN:2161-0991 JTTR, an open access journal Volume 5 • Issue 1 • 1000146 Another reason for the prohibition of the transfer and transplantation of human organs listed in the book written by the above mentioned professor of anesthesiology from Cairo, is the statement that taking any organ from a living donor or even from a dead donor is absolutely prohibited because the body of the donor belongs to God and not to the donor, living or dead, and therefore the donor has no right to give his/her body or any part thereof, neither by selling, or gift giving, or in any other way. This is a statement which is partially true but does not have any logic and does not make any sense. It is true that everything belongs to God, I mean everything, the donor’s blood, the donor’s milk (in the case of a nursing mother), everything! Still, the donor has the right to give his knowledge, his time, his money, his blood, her milk (in the case of a nursing mother), without being accused of transgressing against the ownership of God. As a matter of fact, it is considered a virtue and a good deed to give of what you have for a good cause. So much for the ownership argument. In addition to the irritating argument mentioned above, the promoter of the movement against organ transplantation appears to be unaware of some of the rules of fundamentals of jurisprudence. The worst scenario about organ transplantation-in his opinion-or it could be lawful, as in the opinion of the majority of experts. For him to make the statement that transfer and transplantation of organs is “absolutely prohibited” indicates his unawareness of the rule of fundamentals of jurisprudence which says that “prohibiting the lawful is worse than allowing the unlawful”: for example, to say drinking water is haram is worse that saying drinking wine is halal. Let us move on to some other easier issues: Organ donation is done with the free will and full approval of the donor, or-in the case of an unconscious donor, or an organ donation taken from a cadaver-with the approval of the next of kin or legal guardian. A human being, donor or recipient, is a free individual. Free will and freedom of choice are God-given rights. These God-given rights cannot be imposed on someone without his or her full approval, or-if he/she is not in a position to make such a decision-then without the approval of the next of kin or legal guardian. Another issue is that the donated organ is not sold. This statement is based on the sanctity of the human body, and the ownership by God the Almighty. That is why the majority of experts feel that human organs should not be used for commercial gain except under pressing circumstances. However, this issue is controversial and some experts allow it although the majority does not. Discussion of this issue will not be given here due to the limitation of time. An important issue that must be briefly mentioned is that the transplantation of active reproductive organs is categorically forbidden in Islam. That is because such transplantation would lead to the violation of basic Islamic rules governing marriage, reproduction and inheritance. Lastly, the question of Muslims donating organs to no-Muslims and vice versa needs to be addressed. I feel that this should be allowed if we consider the whole issue of organ donation as an act of human mercy, keeping in mind that the main-if not only-purpose of the mission of prophet Muhammad, peace be upon him, is to be a mercy for mankind. “We have not sent you but as a mercy for the worlds. To summarize we can say that from the viewpoint of Islam, organ donation and transplantation is an acceptable therapeutic option provided the following criteria are fulfilled: 1. There is no other equally effective therapeutic modality available that is simpler and safer and /or more cost effective. 2. The organ donation does not result in any harm to the donor. 3. The organ donation is done with the free will and full approval of the donor, or-in the case of an unconscious donor or an organ donation taken from a cadaver-with the approval of the next of kin or legal guardian. 4. In the case of donation of a single organ upon which the life of the donor depends, e.g., the heart or liver, the organ may not be removed from the donor until the donor’s brain stem death is ascertained. 5. The donated organ is not sold. 6. If the transaction results in material or monetary gain to the donor or to the donor’s family, the gain must not be in the form of a price, but the donor or his/her family may accept a gift as a token of appreciation since the donated organ is considered a gift to the recipient. 7. The transplantation of active reproductive organs is categorically forbidden. 8. The basic rule governing the entire transaction is that organ transplantation is considered a humanitarian act of mercy accomplished with the free will and approval of all parties involved under no pressure, coercion, or injustice. Additional Notes By word "transaction" I mean some voluntary compensation to donor as a gift in appreciation of his/her charity. Definition of death has evolved in Islam now to accept "brain stem death" while the old imams with little knowledge of medicine still use old definition of respiratory death as death. Contemporary educated Muslim physicians and scholars have accepted donation and transplantation of live organs or part of it as gift to save life and enhance the quality of life of the recipient as long as there is no medical harm to the donor. Included in the category are kidney, liver and bone marrow. Though some conservative imam may object to receiving heart or blood transfusion from an unbeliever, I as Muslim physician do not. The blood and life of all humans is pure and sacred to me. Organ retrieval from a brain dead person is allowed with permission of the family. The issue is the desecration of dead body and not the use of usable organs after death as there is urgency to return the body to earth. Muslims do not have belief that have to present their intact body to God in the life hereafter. References 1. Quran 5:32. 2. Quran 36:79. 3. Ibn Majah, Ahmad Ibn Hanbal, Abu Dawood: Hadith Collections of Termithy. 4. Quran 5:2 5. Al-Muattaa, Ahmad Ibn Hanbal: Hadith Collections of Ibn Majah 6. Abu Dawood, Termithy: Hadith Collections of Bukhari, Muslim. 7. Quran 7: 31. 8. Quran 17:27.

January 05, 2023

A Gift of Life: An Islamic Perspective in Organ Donation and Transplantation This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. Abstract Organ Donation and Transplantation is an issue that has widespread ramifications. In addition to the medical/ technical aspects, there are legal, moral, ethical, economic, logistical and humanitarian aspects. Each of these aspects may have some peculiarity related to the donor and recipient. This paper deals primarily with the moral, ethical and humanitarian aspects of the issue. From the viewpoint of Islam, organ transplantation is an acceptable therapeutic value provided the following criteria are fulfilled: 1. There is no other equally effective therapeutic solution available that is simpler, safer and/or more cost effective. 2. The organ donation does not result

Can I donate all my body organs after my death to help curing sick people?

January 05, 2023

Can I donate all my body organs after my death to help curing sick people? A Muslim woman living in a non-Muslim country wants to donate all her body organs through a "will" to be carried out after her passing away (cornea, heart, liver ...etc..whatever applicable for transplant ) to relieve the sufferings of sick living human fellows. - some organs can ONLY be taken for transplant after "brain-stem death" , other organs are not. - Are both cases permissible from Muslim’s point of view ? - Should she die in that foreign country, so her organs will go in most cases to non-Muslim citizens, is this permissible ? Thanks Answer Organs transplantation Human beings in Islam: Allah Almighty created man, honored and favored him over the rest of creation and made him His vicegerent upon earth. Allah Almighty says: And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of w

What is the concept of the Christian Trinity that the Qur’an declares to be false? 243142 Publication : 19-12-2016 Views : 52241 Question In various places in the quran the christians are condemned for saying that Allah is the third of three (surat an nisa 4:171 and surat al Maida 5:73 for example ). When I read the verses I assumed that they referred to the christian trinity (father, son, holy spirit), but the tafsir of ibn kathir states that what is meant here is that christians claimed that Allah was a third with Isa (alleihi salaam) and Maryam. Is this correct? If so, is this referrring to a specific group/sect? (as is the case with the jews claiming Uzair is the son of Allah) Is the trinity of mainstream christianity dealt with directly in the quran and the sunnah, or is no mention of it made? I know the divinity of Isa ( alleihi salaam) is dealt with, but is there anything concerning the supposed holy spirit? Answer Praise be to Allah. Firstly: Allah, may He be exalted, says (interpretation of the meaning): “Surely, disbelievers are those who said: ‘Allah is the third of the three (in a Trinity).’ But there is no llaah (god) (none who has the right to be worshipped) but One Ilaah (God -Allah). And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them” [al-Maa’idah 5:73]. Ibn Katheer (may Allah have mercy on him) said: The correct view is that this was revealed concerning the Christians in particular, as was stated by Mujaahid and others. Then the scholars differed concerning that. It was said that what is meant by that is their disbelief (kufr) because they say that there are three hypostases (“persons” of the trinity), namely the hypostasis of the Father, the hypostasis of the Son and the hypostasis of the Word that was transmitted from the Father to the Son – exalted be Allah far above what they say. As-Suddi and others said: This was revealed concerning their making the Messiah and his mother into two gods with Allah, thus making Allah the third of three, according to this concept. As-Suddi said: This is like what Allah, may He be exalted, says at the end of the soorah (interpretation of the meaning): “And (remember) when Allah will say (on the Day of Resurrection): "O 'Eesa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Worship me and my mother as two gods besides Allah?'" He will say: "Glory be to You! It was not for me to say what I had no right (to say)” [al-Maa’idah 5:116]. This view is the one that is more likely to be correct. And Allah knows best. End quote. Tafseer Ibn Katheer (3/158). This interpretation which was favoured by Ibn Katheer (may Allah have mercy on him) is the one that is more likely to be correct, for the following reasons: -1- Ibn Katheer quoted, as further evidence, some reports from the righteous early generations, in which they follow the methodology of interpreting some parts of the Qur’an by means of other parts, which is one of the best and most appropriate ways of interpreting the Holy Qur’an. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: If someone were to ask: What are the best ways of interpreting the Qur’an? The answer is: The soundest way is to interpret the Qur’an by means of the Qur’an, because what is discussed in general terms in one place is explained elsewhere, and what is mentioned in brief in one place is mentioned in more detail elsewhere. End quote. Majmoo‘ al-Fataawa (13/363). The early generations thought that the words “Surely, disbelievers are those who said: ‘Allah is the third of the three (in a Trinity)” are explained by the words of Allah, may He be exalted, says (interpretation of the meaning): “And (remember) when Allah will say (on the Day of Resurrection): ‘O 'Eesa (Jesus), son of Maryam (Mary)! Did you say unto men: “Worship me and my mother as two gods besides Allah?”’ He will say: ‘Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner-self though I do not know what is in Yours, truly, You, only You, are the All-Knower of all that is hidden (and unseen). ‘Never did I say to them aught except what You (Allah) did command me to say: “Worship Allah, my Lord and your Lord.” And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them, and You are a Witness to all things’” [al-Maa’idah 5:116-117]. -2- This interpretation is supported by what follows the verse, confirming that Maryam (Mary – peace be upon her) is not divine, as Allah, may He be exalted, says (interpretation of the meaning): “Surely, disbelievers are those who said: "Allah is the third of the three (in a Trinity)." But there is no llaah (god) (none who has the right to be worshipped) but One Ilaah (God -Allah)” [al-Maa’idah 5:73]. Then after that come the words (interpretation of the meaning): “The Messiah ['Eesa (Jesus)], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother [Maryam (Mary)] was a Siddeeqah [i.e. she believed in the words of Allah and His Books]. They both used to eat food (as any other human being, while Allah does not eat). Look how We make the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to them, yet look how they are deluded away (from the truth)” [al-Maa’idah 5:75]. This verse confirms that Maryam (Mary – peace be upon her) is not divine, on two counts: (i) Her status is that of siddeeqiyyah (being strong and true in faith), which is a status of servitude to Allah, may He be exalted. (ii) She used to eat food, which is the description of a created being who has needs; it is not the description of God Who is independent of means and has no need of His creation. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: With regard to what the Qur’an says about what the Christians said, “Allah is the third of the three (in a Trinity)”, the commentators said that it refers to Allah, the Messiah and his mother, as Allah, may He be exalted, tells us that He will say (interpretation of the meaning): “‘O 'Eesa (Jesus), son of Maryam (Mary)! Did you say unto men: “Worship me and my mother as two gods besides Allah?”’” [al-Maa’idah 5:116]. Hence in the context of this passage He says (interpretation of the meaning): “The Messiah ['Eesa (Jesus)], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother [Maryam (Mary)] was a Siddeeqah [i.e. she believed in the words of Allah and His Books]” [al-Maa’idah 5:75]. The most that the Messiah can be is a Messenger, and the most that his mother can be is a siddeeqah; they could never reach the level of divinity. The one proves the other (that is, the fact that they are no more than that is proof that the Messiah is not God), and this is quite clear. End quote. Majmoo‘ al-Fataawa (2/444). Ibn Katheer (may Allah have mercy on him) said: The words “They both used to eat food” mean: they both needed to be nourished by food, and to expel the resulting waste products. So they were two slaves of Allah, like all other people, and they were not gods as the ignorant Christians claim. End quote. Tafseer Ibn Katheer (3/159). -3- The revelation came to expose misguidance and disbelief, and to explain the way of guidance. It did not come to rectify the terminology used by the disbelievers. The concept of Trinity in which the Christians believe, regardless of their various interpretations thereof, in reality boils down to exaggeration about ‘Eesa (peace be upon him) and his mother. Therefore the Qur’an dealt with and refuted this basic concept, and struck at the roots of the idea of Trinity, refuting the blasphemous idea that is common to all of their groups. Therefore we may say that the view that this verse was revealed to criticise their taking the Messiah and his mother as two gods besides Allah, may He be exalted, is not contrary to the reality of the Christians; rather it is highlighting the true essence of their blasphemy, that is common to all of their groups. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said, in the context of discussing the verses that refute the blasphemy of the Christians: The words of Allah (interpretation of the meaning): “The Messiah ['Eesa (Jesus)], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him” [al-Maa’idah 5:75] come after the words “Surely, disbelievers are those who said: ‘Allah is the third of the three (in a Trinity)’” [al-Maa’idah 5:73], which indicates that the trinity that Allah says they believe in involves regarding the Messiah son of Maryam and his mother as two gods. This is clear, on the basis that what is narrated from the Christians is that they believe that the divine descended upon Mary and was incarnated in the Messiah. This is in accordance with their beliefs. Based on that, every verse in which Allah mentions their views refers to all of their groups and refers to their belief in the Trinity and the notions of the divine descending upon Mary and being incarnated in the Messiah. Thus it includes all types of Christians and all types of their blasphemy. It is not the case that every verse that speaks of them is speaking of one type, as some have suggested, and there is not one verse that speaks about the Trinity and another that speaks about the descent of the divine and incarnation. Rather Allah, may He be glorified, mentions, in every single verse referred to, the blasphemy this is common to all of them, but He describes their blasphemy is being threefold, each aspect of which implies the other two: they say that the Messiah is God, and they say that he is the son of God, and they say that God is the third of three, as they took their Messiah and his mother as gods besides the true God, one on the basis of the divine descending upon her and the other on the basis of the divine being incarnated in him. Thus it becomes clear that they believe in three gods in one. This covers all the blasphemous concepts of the Christians. End quote. Al-Fataawa al-Kubra (6/589-590). Secondly: Allah, may He be exalted, says (interpretation of the meaning): “The Messiah ‘Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah and His Word, ("Be!" - and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh)[] created by Him; so believe in Allah and His Messengers. Say not: ‘Three (trinity)!’ Cease! (it is) better for you. For Allah is (the only) One Ilaah (God), glory be to Him (Far Exalted is He) above having a son. To Him belongs all that is in the heavens and all that is in the earth. And Allah is All-Sufficient as a Disposer of affairs” [an-Nisa’ 4:171]. With regard to the words “Say not: ‘Three (trinity)!’”, the word translated here as three is the subject of a hidden predicate, and any word may be assumed to be the predicate that refers to the Trinity of the Christians. Hence the scholarly views vary in trying to determine what the omitted predicate could be. Al-Qurtubi (may Allah have mercy on him) said: What is meant is “Say not” that our gods are three. This was narrated from az-Zajjaaj. Ibn ‘Abbaas said: This refers to the Trinity: Allah, may He be exalted, and His wife and His son. Al-Farraa’ and Abu ‘Ubayd said: This means: do not say they are three… Abu ‘Ali said: The meaning implies: Do not say that He is the third of three… The Christians of all sects are unanimously agreed on the Trinity. End quote. Tafseer al-Qurtubi (7/233). Therefore this verse refers to all types of Christian belief in the Trinity. At-Taahir Ibn ‘Ashoor (may Allah have mercy on him) said: The audience addressed by the words “Say not” is the Christians in particular. The word “three” is the subject of a hidden predicate. The reason why it was omitted is so that the phrase will be fit to refer to all the ideas that they have of the Trinity, for the Christians varied with regard to the concept of the divine trinity, as we shall see below. Therefore we could figure out what the hidden predicate is, according to their various views regarding the nature of the Trinity, which could be described by the number three. The Trinity is fundamental to the belief of all Christians, but they differ concerning its precise nature. End quote. At-Tahreer wa’t-Tanweer (6/54) If you interpret it on the basis of the report that al-Qurtubi narrated from Ibn ‘Abbaas (may Allah be pleased with him), that what is meant by the Trinity is Allah, may He be exalted, and His wife and His son, then this interpretation is supported by the verses mentioned above in the first point. According to this view, this verse forbids the Christians to exaggerate about ‘Eesa (peace be upon him) and his mother, which is the basis of the belief in Trinity that is common among them. Declaring their exaggeration to be false is declaring their belief in the Trinity to be false too. Thirdly: Although what is well-known about the Christians is that they do not regard Mary (peace be upon her as one of the three hypostases (persons of the trinity) in which they believe, this does not rule out the fact that they regard her as a sort of god (or goddess). Taking Mary as a goddess means either clearly stating that she is divine, which was a belief attributed to some ancient Christian groups, or what we see of the Christian practice that is widespread among them of devoting some acts of worship to her, such as praying to her, seeking her help, and prostrating to her image. Whoever worships a thing has taken it as a god, even if he does not clearly state that. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Mary is mentioned alongside the Messiah, because some Christians took her as another god and worshipped her as they worshipped the Messiah. As for those who do not believe in that, they still ask of her what should be asked of God, to the extent that they say to her: Forgive me, have mercy on me, and so on, based on a belief that she will intercede with her son concerning that. Sometimes they say: O mother of God, intercede for us with God. And sometimes they ask her for their needs, which should be sought from God, and they do not mention intercession. Others worship her as they worshipped the Messiah. Sa‘eed ibn al-Batreeq spoke of them doing this, when he mentioned the Councils of Constantinople and Nicaea. He said: They held different views and different beliefs. Some of them said that the Messiah and his mother were two gods besides Allah; they were the Marianists. End quote. Al-Jawaab as-Saheeh (4/255-256). We have discussed this issue previously in fatwa no. 220391. Fourthly: The phrase “Holy Spirit” (Rooh al-Qudus) appears in the texts of revelation; what it refers to is Jibreel (Gabriel – peace be upon him). For example, it is seen in the verse in which Allah, may He be exalted, says (interpretation of the meaning): “Say (O Muhammad (blessings and peace of Allah be upon him)) Ruh-ul-Qudus [Jibreel (Gabriel)] has brought it (the Qur'an) down from your Lord with truth, that it may make firm and strengthen (the Faith of) those who believe and as a guidance and glad tidings to those who have submitted (to Allah as Muslims)” [an-Nahl 16:102]. Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said: The Holy Spirit is Jibreel. What is meant is a spirit that is sanctified, i.e., pure and free of anything that is not befitting. This meaning is referred to in many verses, such as (interpretation of the meaning): “Say (O Muhammad (blessings and peace of Allah be upon him)): ‘Whoever is an enemy to Jibreel (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's Permission’” [al-Baqarah 2:97]. End quote. Adwa’ al-Bayaan (3/442). At-Tabari (may Allah have mercy on him) said: Allah called Jibreel a “spirit” and described him as “holy” because Allah gave him a spirit created by Him, without needing a father to father him. Because of that, He called him a spirit and described him as holy. Holy means pure. By the same token, ‘Eesa ibn Maryam (Jesus son of Mary) was called “a spirit created by Allah”, because Allah gave him a spirit created by Him, without needing a father to father him. We have explained previously in this book of ours that what is meant by being holy is being pure, so the one who is holy is pure and free of that. End quote. Tafseer at-Tabari (2/224) In the books of the Christians, concerning the story of Maryam’s conception of ‘Eesa (peace be upon him), it says that it happened by means of the Holy Spirit. This is in accordance with what our religion teaches, that Allah sent an angel to her, namely Jibreel, and he breathed into her and she conceived ‘Eesa (peace be upon him). Allah, may He be exalted, says (interpretation of the meaning): “And mention in the Book (the Qur’an, O Muhammad (blessings and peace of Allah be upon him)), the story of) Maryam (Mary), when she withdrew in seclusion from her family to a place facing east. She placed a screen (to screen herself) from them; then We sent to her Our Rooh [angel Jibreel (Gabriel)], and he appeared before her in the form of a man in all respects. She said: ‘Verily! I seek refuge with the Most Gracious (Allah) from you, if you do fear Allah.’ (The angel) said: ‘I am only a messenger from your Lord, (to announce) to you the gift of a righteous son’” [Maryam 19:16-19]. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: The Christians say in their creed (profession of faith) that the Messiah “was incarnate by the Holy Ghost [Spirit] of the Virgin Mary.” This is in accordance with what Allah says, that He sent His spirit, namely Jibreel, who is the Holy Spirit; he breathed into Maryam (Mary), and she conceived the Messiah. So the Messiah was a created, incarnate being created from his mother and from that spirit, and that spirit has nothing to do with the attributes of Allah or His life or anything else. Rather the Holy Spirit is mentioned frequently in the words of the Prophets, and what is meant by these words is either the angel or what Allah creates in the hearts of His Prophets and close friends (awliya’) of guidance, steadfastness and so on. End quote. Al-Jawaab as-Saheeh (2/186). But in the process of distorting their religion, the Christians thought that they could not prove that ‘Eesa is the son of God, – exalted be He far above that – except by interpreting the Holy Spirit that Allah sent to Maryam as referring to an attribute of God that exists in Him, and is the Giver of life. Ibn al-Qayyim (may Allah have mercy on him) said: They had a third council, fifty-eight years after the first Council of Nicaea. The emperor’s advisers and courtiers met with him and told him that the people’s beliefs had become corrupted and been influenced by the views of Arius and Macedonius, so he should write to all the bishops and patriarchs, instructing them to convene a meeting and explain the religion of Christianity. So the Emperor wrote to all the regions, and one hundred and fifty bishops gathered in Constantinople, where they examined and discussed the views of Arius, and found that his view stated that the Holy Spirit was a created being, not divine. But the Patriarch of Alexandria said: In our view, the Holy Spirit is nothing but the spirit of God, and the spirit of God is nothing but His life. If we say that the Holy Spirit is created, then we are saying that God’s life is created, and if we say that His life is created, then we are implying that He is not alive, and that is blasphemy. They all cursed whoever holds such a belief… And they stated that the Holy Spirit is a creator and not created, “very God from very God”, from the same essence as the Father and the Son, one essence and one nature. End quote. Hidaayat al-Hayaara (p. 410). They covered up this distortion and misguidance of theirs by playing with words that are mentioned in their Scriptures as being the words of ‘Eesa (peace be upon him). Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: This is how it is according to the People of the Book, that Jesus “was incarnate by the Holy Ghost [Spirit] of the Virgin Mary”, but their misguidance is based on their misunderstanding, when they said that the Holy Spirit was the life of God, and a God that creates, grants provision and is worshipped. But there is nothing in the divinely-revealed Books or in the words of the Prophets to suggest that Allah described an attribute that is part of His Essence as the Holy Spirit, or that He described His word or any of His attributes as a son. This is one of the things that proves that the Christians are misguided and that they distorted the words of the Prophets and interpreted them in a manner different from the meaning intended by the Prophets. The origin of their concept of the Trinity is based on what is mentioned in one of the Gospels, that the Messiah (peace be upon him) said to them: “Baptise all people in the name of the Father, the Son and the Holy Spirit.” It may be said to them: If the Messiah really said that, there is nothing in the language of the Messiah or the language of any of the Prophets that they described an attribute of Allah that is part of His Essence – neither His word nor His life – as His son or as the Holy Spirit. They did not call His word His son and they did not describe God Himself as a son or Holy Spirit. As that is the case, then this may explain that what is meant by son is not the eternal Word of Allah, which they say was begotten of God, even if it is eternal, and what is meant by the Holy Spirit is not the life of God. Rather what is meant by the son is the human Messiah and what is meant by the Holy Spirit is what came down to him of revelation and the angel who brought it down. Thus the Messiah would have enjoined them to believe in Allah and His Messenger, and in what He revealed to His Messenger and in the angel who brought it down. This was enjoined upon all the Prophets. End quote. Al-Jawaab as-Saheeh (2/152-153]. From the above it becomes clear that the Christian belief in the third hypostasis (person of the trinity), the Holy Spirit, is not an independent issue; rather it is an issue that is connected to their belief in Jesus being the son of God – exalted be He above that. Therefore proving false the belief that he is the son of God will lead to annulling their belief in the third person of the Trinity. Hence the texts of revelation which state that Allah is One and unique, He begets not nor is He begotten, and all the texts which declare false the belief in Trinity and the divinity of Jesus (peace be upon him) – all of these texts are sufficient to refute the belief in the hypostasis of the Holy Spirit as held by the Christians. Perhaps this is the reason why the revelation did not discuss the issue of the Holy Spirit separately. And Allah knows best.

January 04, 2023

What is the concept of the Christian Trinity that the Qur’an declares to be false? Question In various places in the quran the christians are condemned for saying that Allah is the third of three (surat an nisa 4:171 and surat al Maida 5:73 for example ). When I read the verses I assumed that they referred to the christian trinity (father, son, holy spirit), but the tafsir of ibn kathir states that what is meant here is that christians claimed that Allah was a third with Isa (alleihi salaam) and Maryam. Is this correct? If so, is this referrring to a specific group/sect? (as is the case with the jews claiming Uzair is the son of Allah) Is the trinity of mainstream christianity dealt with directly in the quran and the sunnah, or is no mention of it made? I know the divinity of Isa ( alleihi salaam) is dealt with, but is there anything concerning the supposed holy spirit? Answer Praise be to Allah. Firstly: Allah, may He be exalted, says (interpretation of the meaning): “Surely, dis

Importance of Islamic laws in world

January 04, 2023

Importance of Islamic laws in world India’s Muslims: An Increasingly Marginalized Population by Lindsay Maizland China’s Repression of Uyghurs in Xinjiang by Lindsay Maizland What is sharia? Sharia means “the correct path” in Arabic. In Islam, it refers to the divine counsel that Muslims follow to live moral lives and grow close to God. Sharia is derived from two main sources: the Quran, which is considered the direct word of God, and hadith—thousands of sayings and practices attributed to the Prophet Mohammed that collectively form the Sunna. Some of the traditions and narratives included in these sources evolved from those in Judaism and Christianity , the other major Abrahamic religions. Shiite Muslims include the words and deeds of some of the prophet’s family in the Sunna. However, sharia largely comprises the interpretive tradition of Muslim scholars. The Prophet Mohammed is considered the most pious of all believers, and his actions became a model for all Muslims. The proce