Academic Steps Trust - أمانة الخطوات التعليمية لتعليم اللغة العربية والإسلام






In the Name of God, the Merciful, the Compassionate.


GOD has revealed the unbroken chain of belief and guidance through His Prophets to humanity. This book shows how previous Paths converge into THE STRAIGHT PATH. The writer approaches this subject through (a) objective writing and (b) group discussions to clear the mist of misunderstanding held by Muslims and non-Muslims about Islam.

This work attempts to unite the spiritual with the secular both in private and in public life after their long divorce. Religious belief is to be translated into moral action supported by all social systems; ethical, political, economic and in our duty towards God, to oneself and to others. All of these are sustained by a Divine Moral Decree that links the temporal world with the spiritual to save the welfare state of humanity and its destiny.

These writings hope to persuade Muslims, in particular the youth, to adapt a spiritual infusion, to safeguard their beliefs in relation to moral action. To non-Muslims and researchers in this field of study, it allows them to distinguish clearly the differences between Muslim thought, the behaviour of Muslims and Islamic theology and its conduct. It is also directed to assist students who need a reference book for use in Religious Studies and also as a source of reference in public libraries. It is an introduction to study the principles of Divine Decree in the Qur’an.


“And verily this is my Straight Path, so follow it, and follow not other ways, lest they cause you to deviate from His way. This has He enjoined upon you, so that you might remain conscious of Him” [Qur’an, 6:153].


H.M.Abbara is an Educationist specialising in Moral and Religious Development.



7th Step on the Straight Path


v    Acknowledgements

v    Foreword

v    Abstract

v    1st Step

v    2nd Step

v    3rd Step

v    4th Step

v    5th Step

v    6th Step

v   7th Step

v    8th Step

v    Contents Pages:

v    1st Step Contents

v    2nd Step Contents

v    3rd Step Contents

v    4th Step Contents

v    5th Step Contents

v    6th Step Contents

v    7th Step Contents

v    8th Step Contents

v    Introduction

v    Preface

v    The Straight Path

v    Books on Islam

v    What is Religion?

v    Religious Beliefs

v    Acknowledgements

v    Foreword


Contents of 7th Step on the Straight Path

Chapter seventeen: The Individual System

17.1           The Individual Order

17.2           Purification of the inner-self

17.3           Avoidance of disbelief

17.4           Response to the Call of God

4.1       Application of belief 2.Prayer of request 3.Applying patience in Affliction 4. Certainty of God’s Mercy 5. Trust in God 6. Gratitude to God

17.5           Certainty of Knowledge

17.6            Inviting to Way of God

17.7           Enjoining right and forbidding wrong.

17.8           Jihad, Exert oneself to virtue

17.9           Duty to earn a living

9.1     Limit of expenditure 2. Avoidance of squandering.

17.10.        Avoidance of greed;

17.11.        Avoidance of ostentation

17.12.        Avoidance of envy

17.13.        Avoidance of pride

17.14.        Avoidance of the lures of Satan

17.15.        Avoidance of theft

17.16.        Avoidance of deception

17.17.        Avoidance of embezzlement

17.18.        Avoidance of Monopoly

17.19.        Avoidance of murder

17.20.        Avoidance of oppression

17.21.        Avoidance of avarice

17.22.        Telling the Truth

22.1        Evidence and testimony a. Bearing witness

22.2        Avoidance of false statement a. The oath

17.23 Avoidance of mockery

17.24 Avoidance of slander

17.25 Avoidance of backbiting

17.26 Avoidance of suspicion

17.27 Being truthful  1. Honesty

17.28 Purification of Moral Conduct

17.29 Keeping covenants and promises

17.30 Speaking no evil

17.31 Moral application

17.32 Having courage

17.33 Control of self-Desire 1. Avoidance of Unlawful sexual desire 2.Avoidance of intoxication

17.34 Controlling diet:     1. Slaughtering of animals     2. Animal slaughtered by Christian and Jews

17.35 Avoidance of suicide

17.36 Purity and cleanliness 1. Condition of water to be used, 2. Circumcision 3. Ritual cleanness for prayer: A. Ghusl, wish from impurity B.Ablution. C. Wiping the shoes     D. tayammum, dry wash F. place of prayer G Using toothbrush; muswak

17.37 Discussion: Individual Order.     


7th  Step on the Straight Path


15.         Individual system

The position of the individual and his responsibilities in Islam is very comprehensive; Therefore, Individual order maintained by purifying the inner-self;

Purification the heart, maintained by avoidance disbelief;

Disbelief is a chronic disease, cured by true belief;

True belief maintained by virtuous actions;

Virtuous Action maintained by pillars of Perfection (chapter.8 )

Pillars of perfection maintained by sincerity to God;

Sincerity to God sustained by sincerity to His book, His prophet to His creation, prayer, prayer of request, certainty of God’s Mercy, applying patience in affliction, gratitude to God; and trust in God these maintained by certainty of  knowledge;

Certainty of knowledge maintained by inviting to the way of God, enjoin right and forbid wrong, jihad, exert oneself to virtue which maintains by earning a living and managing virtuous life

Earn living maintained by accurate expenditure;

Expenditure maintained by avoidance greed;

Avoidance greed maintained by avoidance squander;

Avoidance squander maintained by avoidance ostentation;

Avoidance ostentation maintained by avoidance envy;

Avoidance envy maintained by purification from pride;

Avoidance pride maintained by avoidance of the lures of Satan;

Avoidance the lure of Satan maintained by Moral conduct;

Moral conduct sustained by keeping covenant;

Keeping covenant sustained by good word;

Good word sustained by good characteristic and courage;

Courage sustained by Moral application;

Moral application sustained by control desire;

Controlling desires maintained by control sexual desire

Controlling sexual desire maintained by control diet;

Controlling diet maintained by lawful diet;

Controlling lawful diet maintained by avoidance intoxication;

Avoidance intoxication maintained by avoidance suicide Avoidance suicide maintained by purity of heart;

Purity of heart is maintained by purity and cleanliness, from impurity recommended by Islamic teaching. 

Individual Order sustained by Education system, next.


Chapter seventeen 

  17-individual system  


       We pointed out earlier that duties are overlap, the duty to God is a duty towards oneself, it is two way traffics and between them the duty toward others. To God belong the purity, He accept only pure things pour out from good heart. Therefore

Individual order maintained by purifying the inner-self;

Purification the heart, maintained by avoidance disbelief;

Disbelief is a chronic disease, cured by true belief;

True belief maintained by virtuous actions;

Virtuous Action maintained by pillars of Perfection (chapter.8 )

Pillars of perfection maintained by sincerity to God;

Sincerity to God sustained by sincerity to His book, His prophet to His creation, prayer, prayer of request, certainty of God’s Mercy, applying patience in affliction, gratitude to God; and trust in God these maintained by certainty of  knowledge;

Certainty of knowledge maintained by inviting to the way of God, enjoin right and forbid wrong, jihad, exert oneself to virtue which maintains by earning a living and managing virtuous life

Earn living maintained by accurate expenditure;

Expenditure maintained by avoidance greed;

Avoidance greed maintained by  avoidance squander;

Avoidance squander maintained by avoidance ostentation;

Avoidance ostentation maintained by avoidance envy;

Avoidance envy maintained by purification from pride;

Avoidance pride maintained by avoidance of the lures of Satan;

Avoidance the lure of Satan maintained by Moral conduct;

Moral conduct sustained by keeping covenant;

Keeping covenant sustained by good word;

Good word sustained by good characteristic and courage;

Courage sustained by Moral application;

Moral application sustained by control desire;

Controlling desires maintained by control sexual desire

Controlling sexual desire maintained by control diet;

Controlling diet maintained by lawful diet;

Controlling lawful diet maintained by avoidance intoxication;

Avoidance intoxication maintained by avoidance suicide Avoidance suicide maintained by purity of heart;

Purity of heart maintained by purity and cleanliness, from impurity recommended by Islamic teaching. 

Individual Order sustained by Education system, next.


1.  The Individual Order.


"Every soul is burdened only with what it has done; no soul can bear the load of another. To your Lord shall you return, and He will tell you of that wherein you were at variance." (6:164).


      God created Adam (man) and breathed into him of His Spirit (15:29). He inspired him with the faculties to help him fulfil his duties on earth and progress spiritually to higher level. The individual is of the highest value in Islam and its ultimate objective is to safeguard his life in this world as well as in the next, which he was created for. We should imitate God in His attributes, i.e. Love, Mercy, Compassion, Peace, Justice and Perfection, etc. God has furnished us with the necessary faculties and prerequisites to realise our destiny. "He shaped him in due proportion and breathed into him something of His Spirit. And He gave you hearing, and sight, and hearts (feeling and mind) - little thanks do you show." (32:9) God has given us understanding and reason to know His Law, to see the Right Way during this life and its destiny: God revealed His Will to man so that he might develop and progress his will morally, socially and spiritually. Hence the individual is conceived of as the sole representative of all values and the sole source of social achievements.

      We have failed to fulfil the moral part of the Divine Will, failing to maintain a proper spiritual relationship with God. This failure was questioned by the angels at the beginning of creation, when God informed them that He was going to create Man. They asked, "Why would you place on earth a creature capable of evil, who will do corruption there, and shed blood?" God answered "I know that which you do not know”.(2:30). God knew that in creating man, He had a purpose unknown to the Angels The Divine purpose was to reveal the Truth and the intention was that man should fulfil the moral part of the Divine Will, "He Who has created death and life, so that He might put you to a test (and thus show) which of you is best in conduct" (67:2). The moral part of this purpose is the higher, so that man must weigh right and wrong, uphold justice and behave with equity. This is not merely desirable but imperative. God implanted in man's heart the love of good and the capability to do evil, and equipped him with a unique faculty, the sense of God's Existence and the right way of life, in other words, the true faith: "So set thy face steadily to the Faith; (establish) God's handiwork according to the pattern upon which He has made mankind: no change (let there be) in God's Creation. That is the right religion; but most men know it not" (30:30).

     To know, as well as to obey, God's Commandments is therefore second nature to us. Deviating from the Right Way is caused by our own ideas and social influences. We are predisposed by nature towards fulfilling God's Will but arrogance in our will makes us choose other ways, leading us away from our true destiny. God revealed His Will to us and guided us to make the best moral judgements, so that we would be ready to fulfil the purpose of our creation.

      We are born innocent and if we can maintain that purity without digressing from God's Way, we have autonomy. We are each responsible for our own development, and should not rely on others for salvation. Nor also we inherit sin. "No soul can bear the burden of another" (6:164). Islam defines our responsibilities exclusively in terms of our own personal deeds, entered into consciously and voluntarily. Individual order maintained by:


1. A.  Responsibilities.

       Life is a God trust to mankind with quality of reason to choose between belief and disbelief, right and wrong. God created us as a trustee to fulfil that trust, prior to knowing the essence of that trust; man has a commitment to fulfil its requirements. Hence, our first task is to acquire knowledge in order to find out the Truth and then serve nothing but the Truth. This principle will be discussed later.

      Our first responsibility is towards our own soul. During childhood, this is our parent’s responsibility. They are not only responsible for bringing up their children well and keeping them from evil habits, but for choosing as a spouse a good believer brought up in a family which believes and acts accordingly. Islam does not ignore the influence of inherited factors, which go back many generations “And those who believed, and their seed followed them in belief, We shall join their seed with them.”(52:21)

      Also, parents have a duty to secure their home environment from bad influence. so they try to keep their subconscious pure from all ill-nature or evil. The objective is to purify the inner self so that a person may be ready to respond to the Call of God, rather than being misled by wrong desires, and ingratitude, refusing to concede that God has any role within His Creation, or associating with God an ideology which is related to man's arrogance instead of God's Law. If the soul's primordial norm is preserved, man is ready to pursue the spirit of development and fulfil the first Commandment revealed by God, that is, "Read". In other words, willingness to learn is a basic requirement in Islamic society, and this means acquiring both secular and religious knowledge. Only through this approach can man appreciate the world and the Deity Who is responsible for its creation and existence and takes the Way leading to Him. 

      The Qur’an Command to acquire knowledge and apply it is addressed to the individual. God makes each one, believer or disbeliever, by Spiritual Moral Decree, responsible for carrying out his duty in private and in public to the best of his ability. However: "God only assigns a soul something it can cope with; it is credited with whatever it has earned, while it is debited with whatever it has brought upon itself" (2:286).

      The individual is encouraged to be constructive and positive in his behaviour rather than negative or destructive. God has given mankind more faculties than He has given to other creatures, which have only their instincts to guide them. Man has been endowed with the power of thinking so that he may develop both horizontally (socially) and vertically (spiritually), but most men fail to achieve spiritual development. This is why God revealed a complete set of principles to the believers to direct them to the means of achievement.

      God laid the foundations for building up a sound society and presents clear values to guide not only Muslims but all mankind to a sense of social responsibility supported by the right belief and conduct. But this cannot be achieved unless each individual is educated to know his relation to his Lord by purify his inner-self:



17.2    Purification of the Inner-self


     The inner-self, the heart; which contain the soul and the spirit. The spirit consists of the mind and the faculties. It is like reservoir contains its substance and what comes from the environment with streams. It is difficult for the mind to purify itself and challenge all that and bad habit t placed in the soul or developed a wrong ideas and belief; but, by determination and struggle against lower desires to go forward in the Right Way possible.

       The duty towards one's own soul succeeds the duty of parents towards their children to foster their soul with all goodness and to keep them away from evil habits. The soul in its first natural state of creation is ready to accept whatever good or evil may happen to leave an imprint on it. This imprint usually comes from its first environment. As the Prophet said, "Every infant is born in a natural state. It is his parents who make him a Jew or a Christian or a heathen." The belief which takes root in early years of life from the surrounding environment paints the future of a individual and creates obstacles in finding out the truth of a thing. When habits proper to goodness have been the first to enter the soul of a good person and his soul has thus acquired the habit of goodness, that person moves away from evil and finds it difficult to do anything evil. The same applies in the opposite case. Bad conduct is a disease of soul which ruins the ever lasting life. However, he who uses his faculties to strengthen his inclination to what is good and to purify himself and to weaken the evil drive within himself will be prosperous and successful, while he who uses his faculties to suppress the good tendency in himself will ruin himself. When believer controls his evil drive passion he gains spiritual growth, contentment self satisfaction and God consciousness, if he keeps anger under control he keeps evil under control and gains kindness and patience, he then he will gain salvation. "Successful is the one who keeps it (his soul) pure and ruined is the one who corrupts it."(91:9-10)

       Three stages and levels of the development of the human soul have been envisaged in the Qur'an. The Qur'an mentions stages of the soul, but all souls are born pure and innocent as God has said in the story of Moses and Khidr (the wise man): "So the twain journeyed on till, when they met a lad, he slew him. Moses said, 'What! Hast thou slain an innocent soul who hath slain no man? Verily, thou has done a horrid thing!'" (18:74).

First, The lowest stage of the soul, this soul is inclined to do evil through passion and desire and, if not checked and controlled, will lead oneself to moral and spiritual ruin and will become used to evil, leading to future misery. It may be right to say that man has three elements body, soul and spirit, the body is like a cart, the soul like a horse "the passions", the spirit which controls all faculties is the guide, when it expert and gained accurate knowledge it has the power to keep the horse (the passions) under the control and the cart (the man) conducted in the right direction. But if the spirit gains now power of faith and knowledge then the cart will be controlled by the horse similarly man conducted by his passions and lusts and finds it difficult to guide it the right way "and who could be more astray than he who follows (but) his own likes and dislikes without any guidance from God?" (28:50). The only way to overcome this weakness is to seek knowledge for the development of the spirit, and to seek refuge in God, the only One who knows the human weaknesses and their effective cure. "Lo! The (human) soul is prone to evil, save that whereon my Lord hath Mercy." (12:58).

       At the second stage, the soul feels conscious of evil and resists it. At this stage quite often the intellect frees itself from spiritual domination and creates a conflict between spiritual demand and the demands of the lower self but because of its awareness of evil, the soul saves itself through penitence and seeks protection from God against evil and asks God's Grace and Pardon after repentance and in this salvation his soul is self-reproaching and self-accusing. "Nay, I swear by the accusing soul." (75:2) such a soul rebukes one for neglect in self duties and divine duties.

       When he slips and commits a sin, in a moment of human weakness, he repents and prays for forgiveness. Thus he remains within the area of obedience, the central point of which is the control of one's caprice and desires.

       At the third stage, the purified soul in which the intellect willingly and happily accepts the dominance of the spirit and the spirit keeps all passions and desires under legitimate control only then can man be at peace with himself and with rest of the world and look on life and death, suffering and joy with complete detachment therefore he elevates himself to the highest standard of humanity and reaches the highest stage of all: the righteous soul, the satisfied soul.  To this soul, God will say: "Oh, soul at peace! Return to your Lord, well pleased thyself and well-pleased unto Him!" (89:27-28). It is the soul of the believer, the soul at peace with its Lord. It is a soul satisfied in all eventualities: happiness or affliction, wealth or poverty. It entertains no doubts; it is free from transgressions.

       Hence a Muslim's duty to purify himself from all evil, for Islam stands for human welfare and its avowed objective is to establish a perfect balance in life. That is why the Islamic principles clearly declares that his soul also has certain rights and he has a duty towards it. This duty comes next to the duty towards God. "And they Sustainer's greatness Glorify and thine inner self purify." (74:3-4).

       As al-Ghazzali indicates, after the knowledge of God comes the Knowledge of the Straight Path and the manner of traversing it. This is the knowledge of (a) purification of the soul and removal of the obstacles and destructive qualities and of (b) making the soul beautiful with the saving qualities, the praiseworthy qualities with which the soul should be made beautiful, such as trust in God, satisfaction with Divine Decrees, love of God, following His Principles, truthfulness, purity and sincerity. The destructive qualities are the vices from which the soul is required to release itself from evil ways, namely, greed, anger, pride, ostentation, conceit, deceit, envy, hatred, love of influence, love of wealth and so on.1

       The Qur'an tells the Muslim to purify himself inwardly and outwardly. Such a Muslim goes always to the Mosque wherein there are men desirous of growing in purity, prayer makes the soul pure. By its help faults of soul are disclosed "God loves all who purify themselves." (9:108) and gives further order that "And do not commit any shameful deeds, be they open or secret." (6:151) as the shameful deeds ruin the inner self as well as ignorance. "Many are led astray by their own lusts through ignorance...forsake the outwardness of sin and the inwardness thereof." (6:119-120).

       God teaching us to purify ourselves in all means, but especially inwardly. As the prophet always used to pray for that "O God give me light, increased my light in my soul" that is the objective of purity of soul is to gain light of faith that is to respond to the call of God and cannot do unless exclude of disbelief in one hand and turn back from polytheism or associate anything with Oneness of God. The healthy psyche sustained its prosperity by avoidance of disbelief:


17.3.   Avoidance of Disbelief


“So whosoever disbelieves in at-taghout [following any, false deities or the powers of evils instead of God] and believes in God, has grasped the most trustworthy handhold that will never break.”(2:256)


       Before you belief, you must cure your spirit, mind, from the disbelief. Spiritual disease can easy catch the spirit and its faculties. Religion is like language or its accent taught by first environment. To convert to the right one, is like to learn new language privately. Muslims who brought up in non-Islamic way, a misconception about Islam may printed in their  subconscious in the same way, he or she needs to do his or her best to weeds out such a disease and planted the right belief to grow in the Right Way.

       The first command is to purify the heart was addressed to the Prophet which applied to everyone: “And thine inner self purify! And all defilement shun!”(74:4-5). When the light of belief distinguished, God take away their light and leaves them in utter darkness, and they cannot turn back unless cure the spirit, inner-self from such disease and grow in purity as we have explained earlier. Mind disease needs to be cured from the disbelief which inspired by evil-spirit.

       Kufr means the true belief has been covered, hide so it means disbelief, that is, denying the existence of true God, also ingratitude and ungrateful to Him. Kafir, means rejecter, one how refuse to believe in God.  The Qur'an gives a portrait of a disbeliever in five hundred and twenty seven verses. Other verses indirectly relate to the same subject. Because the disbeliever denies his or her true Creator, must deny also the Day of Resurrection and this is precisely the cause of the neglect of this duty. For disbeliever considers in mind only the life of this world. The Qur'an shows this attitude thus: "Beautiful is the life of this world for those who disbelieve; they make a jest of the believers. But those who keep their duty to God will be above them on the Day of Resurrection." (2:212).

People will have different destinies according as they plan this short life, the life of trial. "The life of this world is nothing but a passing delight and a play, whereas, behold, the life in the Hereafter is indeed the only (true) life: if they but know this." (29:64).

     Hence, since consciousness of the Hereafter defines the value and standards to be applied in this life, those who prefer this life to the future life, and take no heed of the latter, become despots and transgressors. As the Qur'an says: "Then he who has transgressed the bounds of what is right and preferred the life of this world (to the good of his soul), he will have Hell for his dwelling place. But he who fears to stand before his Lord and forbids his soul its caprice will dwell in Paradise."(79:37-41). Part of the comment on this verse is: "The one who fears to stand in front of God does not indulge in sin. If he slips and commits a sin in a moment of human weakness, his fear of facing God will lead him to repent and pray for forgiveness, and thus he remains within the area of obedience, the central point of which is the control of one's caprices and desires. Indulgence of desire and caprice is essentially the cause of all forms of tyranny and transgression. It is the spring of evil. The fear of God is the solid defence against the violent attacks of desire. The Creator of man is the only One Who knows the human soul and spirit, its weaknesses and their effective cure. God gives Paradise as a reward when one wins and elevates oneself to the highest standard of humanity."

       The essential task facing each individual is to search for the Truth and the purpose of this living for a limited period on earth and why we have been put into this world. However, it is impossible to reach a full answer to this question without Guidance from the Creator Himself through His Revelations as He sends down His Message: "But they who are bent on denying the Truth give the lie (to this Divine Writ). Yet God has full knowledge of what they conceal." (84:22).

       In their hearts, they are unwilling to admit their responsibility to a Supreme Being. Man is ungrateful to his Creator. God questioned us: "O man! What has lured you away from your Gracious Lord, Who created and moulded you and gave you an upright shape? He can give you whatever form He wills."(82:6-8). What makes you neglect your duties to Him?

       Contemplation, we should reflect deeply over His Reflection should prompt him to show his genuine gratitude. Many volumes have been written on the perfection of creation as evidenced by man. God challenge  us and questioned: “And on earth there are sings [of God’s existence, visible] to all who are endowed with inner certainty, just as [ there are signs thereof] within your own selves: can you not, then see?”(51:21-22) All these on others determine by "He to Whom the Dominion over the heavens and the earth belong: He begets no offspring, and has no partner in His Dominion: it is He Who creates every thing and determines its nature in accordance with (His Own) Design." (25:2).

       Thus God indicated the existence of a conscious of Him in every aspect of this life. But some men make their own desire their deity and choose a god after their own lust. The Qur'an states that God has made plain to man His Revelation and made man superior in intellect and morality so that he may take heed. Yet most men decline to render thanks. "But most men refuse to be aught but ingrate." (25:51).

       Therefore all deeds not related to God's Will, are completely disregarded by Him. The Qur'an gives an analogy of how such deeds will be in vain:  "But as for those who are bent on denying the Truth, their deeds are like a mirage in the desert, which the thirsty supposes to be water, until, when he approaches it, he finds that it is nothing. Instead, he finds (that) God (has always been present) with him, and (that) He will pay him his account in full." (24:39). This last phrase may mean that the reward for disbelieving is received in cash in this world but the believers put it in a deposit account for the Hereafter.

       The following commentary is cited in 2 as having been made by the scholar M. Abduh: "Now these are clear statements discrediting every deed not related to faith, which, in turn, gives it a motive that is connected with the origin of its existence and an aim that is compatible with the purpose of the world in all creation; this is a logical view of an ideology that attributes all events to Allah. Whoever dissociates himself from Him, vanishes and loses the reality of his existence”.

       From all these quotations, we gather the purpose behind what God demands of His servants when He instructs them to avoid denying the existence of Him and to believe in, and worship, Him. He seeks no benefit thereby for Himself, as He is All-Possessing, and He cares only for man's own welfare and prosperity, the purification of one’s heart and happiness in life. God wishes human life to be elevated, happy, based on pure motives and characterised by mutual compassion, brotherhood, purity of heart and moral conduct. Al what God wants to answer His Call in the inner-self or if it distinguished the call of the Revelation. The healthy psychic sustained by the real spiritual salubrious from Go by:  


17.1.4         Response to the call of God


       God replace the spirit in us as His agent to call us back to believe in Him. God demands: all people to give their response to the call of pure conscience, for that call leads to real spiritual life. Believer will be on light from his Lord. 'Gives him guidance means; 'gives him spiritual awareness of right and wrong and the will to act accordingly.' On the other hand those rejected the Call lives in darkness "And know that God intervenes between man and (the desire of) his Soul." (8:24). Therefore God is near unto those who have faith, taking them out of deep darkness into the light, whereas near unto those who are bent on denying the truth are the powers of evil that take them out of the light into darkness deep" (2:257).

       This indicates that God can turn a man away from what his heart urges him to do. It is God-consciousness alone that can prevent man from being misled by wrong desires. But persistence in wrong actions is bound to react on man's beliefs as well so that he will not listen to the Call of God and then he will let his heart stray. "And so, when they swerved from the right way, God let their heart swerve from the Truth: for God does not bestow His Guidance upon iniquitous folk." (61:5).

       A person who persistently adheres to false beliefs and refuses to listen to the voice of Truth gradually loses the ability to perceive the Truth. God says that those who insist on going astray will never attain to faith. "Behold! As for those who are being on denying the Truth - it is all the same to them whether thou warn them or do not warn them; they will not believe. God has sealed their hearts and their hearing and over their eyes is a veil; and awesome suffering awaits them." (2:6-7).

       God does not forsake anyone except those who deserve to be forsaken, and does not bestow His Favour upon anyone except those who deserve to be favoured. So the issue is dependent on one's free choice, on deserving either God's Favour or the withdrawal of His Aid. Therefore a human being should be conscious of his destination and seek Guidance from his Lord and follow the Straight Path instead of following his own lusts. So God take away His light and leaves one in utter darkness wherein he cannot see his evil doing and he perceive it not because he rejects the Truth, "And if they answer thee not, then know that what they follow is their lusts. And who go farther astray than he who follows his lust without Guidance from God?  Lo, God guide not wrong-doing folk." (28:50).

       This means that the greatest factor leading men astray is their own corporeal urges. It is quite impossible for one to respond to the Call of God while he submits himself to his physical urges and tries to fulfil them by one way or another. But who are in greater error than those who seek Guidance and invoke, instead of the True God, others, who will not answer and are, indeed, unconscious of their prayer? "And who could be more astray than one who invokes, instead of God, such as will not respond to him either now or (till) the Day of Resurrection, and are not even conscious of being invoked?" (46:5).

       The advice from their Lord before they are finally returned to Him is, "Respond to your Sustainer before there comes, at God's Behest, (from God), a Day on which there will be not turning back. (For) on that Day, you will have no place of refuge and neither will you be able to deny aught (of the wrong that you have done)!" (42:47).

       Aggression and bad deeds lead the perpetrator to deny the Day of Judgement. Almighty God gives an insight into the motive of their insolence and disbelief and the reasons for their inability to see the obvious truth or respond to it. "Nay, but their hearts are corroded by all (the evil) that they were wont to do." (83:14). this implies that their persistence in wrongdoing has gradually deprived them of all consciousness of moral responsibility and, hence, of the ability to visualise the fact of God's Ultimate Judgement. Indeed, the faculties of those who indulge in sin become dulled, as if they are veiled with a thick curtain which keeps them in total darkness, unable to see the Light of their Lord, the Prophet said, "When a man commits a sin, it throws a black spot over his heart (spirit). If he repents, his heart is polished; but if he persists in his practice, the stains increase."3 As Imam al-Hassan al-Basri said, "It is a case of one sin on top of another until the heart is blinded and dies." This is what God refers to when he says, "Yet, verily, it is not their eyes that have become blind, but the hearts in their breasts." (22:26). The blindness of spiritual faculty of the spirit prevent us from seeing beyond the physical things and their conception. Spiritual necessitate pure spirit or mind.   

       Then who is going to respond to the Call of his Creator? The answer from God that: "only they who listen (with their; spirit) can respond to a call" (6:36). Only they who listen to Truth sincerely and earnestly try to understand by the Grace of God will believe in Him, and they will be revived even if they have been evil for a long time. Suddenly, they get away from all that and respond to the original Call in the core of their soul, which willingly re-communicates with its Creator: "for those who respond to their lord, are (all) good things." (13:18).

       Accordingly, God gives us a parable saying that just as He sends down from the sky water, which fills the rivers and streams, running according to their measure, likewise He sends down (the Qur'an), the Standard by which to discern the true from the false. All can perceive it and each will respond according to his capacity. As the floods carry off surface scum from the rivers and purify the water, so will the Revelation carry away spiritual scum and purify the soul which saves human beings from going astray. In this connection, the Qur'an says, "Is he who knows that which has been revealed unto thee from they Lord is the Truth like him who is blind? But only men of understanding heed."(13:19). Those of understanding', the Qur'an describes them in the next verses (13:20-22) as follows:

1.  "Those who keep faith with God and do not break their pledge;

2.  "Those who join together what He has bidden to be united;

3. "Who fear their Lord and dread the terrors of Judgement Day;

4.  "Who for the Sake of God endure with fortitude;

5. "Who attend to their prayers and give alms in private and in public; and

6.  "Who ward off evil with good:

7.   “For such there is a blissful end." (13:20-22).  For those

8.   "God responds to all who attain faith and do righteous deeds and (it is He Who) increase unto them His Bounty." (42:26).

9 Those who always pray to their Lord and say, "O our Lord. Do not cause our hearts to go astray after You have guided us. Grant us Your Own Mercy; You are the Munificent giver, Lord.  You will surely gather all mankind before You upon a Day that will indubitably come. (3:8-9). Believing in God demands not only the spiritual salubrious but its applications:











{Between Abbara and Dina expressing the Islamic view whilst Badr and Charles the opposite side of the argument}

17.36     Individual Order


Charles: The individual system in Islam puts a very heavy load on Muslim shoulders. It is therefore very difficult for a person to bear all the responsibilities required to be a good Muslim. For this reason, most Muslims free themselves from practising Islam in its entirety. When reading what is referred to in the text, it could be thought that a Muslim is like an angel on earth, but some of those who follow Islamic teaching cause harm to others, more so than the duties you mentioned. The gap between theory and practice is very wide.

Dina: Islam is not a political party; the relationship with God is not a wishful matter; but a matter of a devotional life dedicated to Him. A Muslim is not an angel; he is a human being who has a soul with its accompanying desires and a spirit with its higher spiritual motive. Muslim has to maintain a balance between them; only true believers, who can sustain this balance, that is those who are righteous believers, who act according to the right beliefs, doing right and shunning evil. As for the first group you mentioned, who have isolated themselves from Islamic practice,  they can’t claim their behaviour on Islam, and as for the second group, who claim to be true believers according to their judgement, are not believers in the eyes of God:(2:8) because they spread corruption –but they perceive it not-(2:12). Also, you can’t consider their actions as Islamic, no matter how many people claim them to be True Muslim behaviours; judge only by God, according to His Principles, which are clear enough, not by wishful ones.  

Charles: As regards to Moral action. Do you mean that most Muslims fail to uphold Islamic principles as a whole, so that they unconsciously disbelieve in its validity, either spiritually or socially. Most Muslim societies lag behind others with regards justice and equity. You said that the first duty of an individual is the absence of disbelief from the inner-self, while disbelievers not only have moral principles, but also apply them and while you claim that you have principles, it seems that you do not apply them because they are not practical!.           

Abbara: You are not discriminating between the public and social systems we have already discussed; the political, ethical, social values and economical values. We pointed out that that they are not applied fully according to Islamic justice. Here we are discussing the individual systems or orders, which are applied by many true believers even though the media concentrate on the bad behaviour of some Muslims and generalise as you did. We can’t ignore human nature: some of it is good and some is evil. There are many factors involved in human moral judgement and behaviour, both conscious and unconscious. The purpose of God’s Message is to cure the human soul from its evils and illnesses; you cannot believe in the message unless you first renounce all false beliefs and wickedness, then up hold the right beliefs and the good way of life. There are so many believers who act virtuously, but they may be unknown to you so your judgement is narrow and confined to one group rather than to true believers.

Badr: But according to our previous discussion, everyone believes in theism, perhaps through intercession. If one divorces such beliefs, he will be an atheist, whereas you are concentrating on theists. As we can see, those who call themselves true believers give a bad reputation to Islam. For example, the two parties in Afghanistan each claim that they are right and calling people in the name of their belief in God to fight the other to do jihad, cannot be tow parties rights.

Dina: Everyone has the seeds of theism, but they are covered by the social religious beliefs of his or her environment, including some of those who call themselves Muslims. So, at the age of maturity, they have to renew their covenant with God, not only to believe in Him, but to enjoin his will and to act according to His Will. Whilst, on the matter of belief, it should be pointed out that Satan is as a believer, though he disobeys God’s Will, just as most people do. Therefore, the gap between theory and action has its place and includes those who say good things but do not act upon them, while with true believer’s actions speak louder than their words. Their ‘God-consciousness’ is their judgement, the worldly self-interests have no control over them. Those who responded to the call of God, are those who are the successful ones.

Charles: But you mentioned at the beginning that Islam is one unit and cannot be taken apart. How do good believers disunite its principles and functions? If Islam is one body, and justice is its crown, then how can we be alive without heads? So, those believers, with their beliefs and actions are incomplete and you appreciate their righteous deeds.

Abbara: Islam is not like the physical body but it is a spiritual body; each part of it is a living entity. True believers, exert themselves to their best without causing harm to anybody. God comforted them saying: “It is for your own selves that you are responsible: those who go astray can do you no harm if you are on the right path”(5:105), and repeatedly says: “Whoever chooses to follow the right path, follows it but  for his own good; and whoever goes astray, goes but astray to his own hurt; and no bearer of burdens shall be made to bear another’s burden”(17:15). However, a true believer realises his duty is to be enjoined to right and to forbid evils in a peaceful manner. If a Muslim society is not applying the public orders the blame rests on those who are in charge of it.

Badr: Islam demands continues education; both secular and spiritual, but if you compare a Muslim society with a non-Muslim one in their neighbourhood, you may find that others are more educated in worldly affairs and in their spiritual affairs. Why are Muslims like that? The misunderstanding of Islam comes from their behaviour. They are lacking behind others in every field of knowledge and its applications.

Dina: Firstly, Muslims seek secular education not for sake of education, but as a means of living, and secondly spiritual education in Islam is very comprehensive, so they use it in parts. Every Muslim uses a part to satisfy his spiritual interest within a narrow circle, and does not use its teaching as a whole. Hence, its education is limited when it comes to applying it to all aspects of life in a Muslim society, as we will discus in next chapter.           

Badr: [Dua’a] If some Muslims are true believers, why does God not answer their call when they make a request, or an invocation dua’a? I have tried it on many occasions, but none of my prayers were accepted. Why does God help non-Muslims more than Muslims, who continuously pray to Him?

Abbara: For the true believers, God responds to their prayer in one way or another, not necessarily to the same request. God always chooses for them the best course of action, both for this life and the next. Their trust in God makes them happy in every situation.

       God is the Just, He is the Lord of all human beings, and there is no discrimination between believers and non-believers, in relation to this life and His Natural Law: “Who-so disbelieves, his disbelief shall be charged against him; and whosoever does righteousness – for themselves they are making provision.” (30:44), believers gains right guidance to achieve goodness, as long as they are just between themselves working hard, avoiding the major sins, which destroyed not only spiritual life the whole society.

       On the other hand, most Muslims misunderstand their relationship with God and the Spiritual Moral Decree, its relation to natural law, and principles of dua’a. God is not under the command of the unjust Muslims, evil-doers or those ignorant of the Divine’s Law. They must trust in God and as a condition, rely on God. They, often, use ambiguous words in their dua’a, contracted with their action. For example, Most Imams know that most Muslims are unjust to themselves: they pray: “O God! May those who want bad things to happen to Muslims have them inflicted back on to them. If God listens to such prayers, then no Muslims will escape from the curse of God because some Muslims oppressive and wish bad things for other Muslims. When they ask forgiveness for all Muslims, they indicate He has to change His Rules as stated in the Qur’an. God teaches us in the way the angels pray and asks forgiveness for the believers, who repent and follow the way of God (40: 7-9), not for all.

       God teaches us how He responds to those who make dua’a,: “O God, grant us good in this world and good in the life to come” (2:201) and He made the condition that those will have a share from what they have earned; and God is swift at the reckoning (2:203), it means He made a swift judgement of belief and actions of prayer and from what they exert themselves to actually do, not to merely say.

       God taught us how true believers make their prayers (3:191-194). God answers their prayer “I shall not lose sight of the labour of any of you who labour, be it male or female” (3:195).He summarises in one condition: ‘action not words’. Muslims want God to change His natural law for their sake. God only guides and inspires those who accept their prayer and the rest depends on the person to carry out his ambition. If anyone eats a mouthful of unlawful food, God will not accept his dua’a, beside that those who do wrong deeds as well.

Badr: For this reason all Muslims pray to God to curse Jews and give them back Palestine, for more then fifty years and nothing happened. Jews got stronger by their justice for themselves and hard work, and Muslims got weaker by injustice in their social values.

Charles: Why do some Imams during the ceremony of Friday Prayer, ask God to curse Christians, Jews, the West and East?

Dina: God prohibited cursing or reviling other people: “Do not revile those whom invoke instead of God, lest they revile God out of ignorance ”(6:108) God commands believers to be a good example in their words and actions: “God does not like any evil to be mentioned openly, unless it is the individual himself who has been wronged” (4:148). There is the difference between some Muslim’s behaviour and God’ Rules.

Badr: [Enjoin good] Muslims believe that everyone should enjoin right and forbid others to do wrong even by force. As you know, for each action there is a reaction, such behaviour may create more violence from the other side. This will give a bad reputation to God’s Rules. Are these motivations from Islam?

Abbara: This public duty, assigned to faqih by  Muslim scholars and the duty of every Muslim is to enjoin good and forbid evil within his authority, with wisdom and with a kind manner, to use reason and not the weapon, to bear the unjust attack with patience and moral light. As we said earlier in the text, the Prophet says. the highest kind of jihad is to speak up for the truth in face of a governor who deviates from the right path. He tells us to use the word and not the sword as some Muslims do. God command Moses and Aaron: “Go forth, both of you, unto Pharaoh: for, verily, he has transgresses all bounds of equity! But speak unto him in mild manners, so that he might bethink himself or be filled with apprehension.” (20:44). this is the way of God to Call others to His Way, not by violence as some Muslims consider it as a jihad. In a way of God 

Charles: Jihad But, some Muslims use the word jihad; as a licence to kill. In the name of jihad we are always hearing of innocent people being killed. Is it not that their ideas come from Islam?

Abbara: We have explained that the word jihad means personal duty, to exert oneself, to avoid all kinds of wickedness and to do good for oneself and others. It does not mean to kill. Secondly, as a public duty, in case of an enemy attack, Muslims, then, with the authority being in the hand of the ruler, can announce jihad as a holy war. This happens in every society due to public or common interest, but, some Muslims take the law into their own hand. They neglect their personal duty and use the name jihad as a shadow to cover over their evil deeds. Thus, the word jihad is not a licence to kill, but is able to create peace within one’s self and to reflect peace on others. This is the Way of God and those who deviate from His Way have no authority to act in His name. Jihad is to defend one’s rights not to be oppressive one. 

Charles: The responsibility in Islam is not only private, but also mostly collective, so believers are only partly Muslim, if they do not apply Islamic principles as a whole. How can we consider, such belief to be complete and consummate?

Dina: God created us with different capacities, everyone responsible within his area, unable to be changed to another. God trusts Humans with freedom of thought and it is not the responsibility of believers to take that trust away from them by force: “God does not burden any human being with more than he is well able to bear: in his favour shall be whatever good he does, and against him whatever evil he does”(2:286). Everyone has the freedom to respond to the invitation of His call or not. Nobody is free to do so, unless he has purified his mind and has certain knowledge of God, who grants it to those who have the will to join God’s Way.

Charles: Thus, you divide people into two or three categories, true believers as a party of God and unbelievers as opposition party and between them, those who believe but are not practising. While so many unbelievers act rightly more than some believers, what is the difference between them?

Dina: There is not any group who can claim that they are the party of God, only God knows the best group. For non-believers they know themselves that they are not. Those who do good do it not from their own initiative, God initiate them for the sake of humanity.

       God Makes distinction between them, the spiritual differences in the spirit or mind of believers and disbelievers are apart: for the believers, the belief is a spiritual light. As a niche contains a lamp; in shining glass like a radiant star; ‘the reason’, lit from the light of the Qur’an gives light because it proceeds from the Origin of the Light which is God, hence believers have the light of belief supported by the light of the Qur’an and inspired by light of inspiration according to their spiritual growth; light upon light.(24:35). We pray to be one of them.

       Non-believers; their minds and its thought are as in the darkness of a vast deep sea, made more dark by waves [of ideas] billowing over waves, with black clouds {of disbelief], layer upon layer, [of ideality,] so that when one holds his hand, he can hardly see it, or he can hardly see the physical, ‘sign of God’ rather than the spiritual. (24:40).Whosoever, does not seek God’s light, will stay in his deep darkness with the ignorance of his existence in this life, and of his destiny in the next life. Nowadays such a darkness of the deep ocean is well known, which indicates how God gives a precise similitude of lessons to use their reason and free it from such dark blindness. But, man is the most disputatious [about his creators] of things (18:54).

Charles: Still, I do confess, that Muslims as individuals are morally right people. In the text, it was mentioned that it is compulsory for every Muslim to earn his living and maintain his family. In any masque during the day you can see many settings where people are living on social security. Is that lawful In Islam?

Dina: You can’t generalise. Most Muslims are hard workers but in every community there is carelessness or laziness. Every Muslim should fulfil his trust to the community as he carries out his duty to God. As we said earlier Caliph Umar dismissed such people sitting in the mosque in the name of worship. Work in Islam is next to worship and anyone doing a job should observe its assurance. Otherwise it is a kind of deceit. Please do not judge Islam by some Muslims’ behaviour.

Charles: Apart from that, there are fundamentalists who fight or kill others in the name of Islam. They draw their opinions from Islamic teaching. If such behaviour occurs in Muslim societies then fine, but when it happens in Western countries, which gave them asylum or permission to settle down then it is not. Such Muslims create suspicion about all Muslims. Why does fanaticism relate only to the Muslim religion? Isn’t that the behaviour of Muslims here and there?

Abbara: Islam calls for peace in all teachings, in the meantime it stands up for its right to absolute justice. The spiritual teaching of Islam is flexible and can be interrupted by non-observance of God-consciousness in such a way that satisfies their self-interest and uses religion as a means to gain a reputation or worldly things. Everyone knows that violence creates more harm for its doers and others. It is not the way of God; He created us all, and Muslims, have no right to kill others in His name. God did not enforce His religion upon anyone and in the same way, Muslims cannot do so either. So anyone calling for fanaticism is not a true Muslim. A good Muslim, who goes to inform others about Islam, should do it through setting an example with his actions. On the other hand, any Muslim is only granted residency in the West on the basis of the covenant that he will uphold his pledge as a good citizen and not allow any one to betrayed the trust.   

Badr: Why do Muslims mostly act contrary to their religious belief? Islam requires Muslims to avoid, killing, envy, greed, pride, squander for the sake of ostentation, misery, arrogance ignorance and following the lures of Satan. All of these are hated not only by religion, but by society as well. A Muslim should act upon the principles of religion otherwise, his behaviour is considered Islamic especially by non-Muslims, and so may give a bad impression of God. Why is this?. 

Dina: God’s Laws very comprehensive, there is no change in His Law. We are all human under God’s Law, we have a genetic inheritance, causing individual differences, beside which, and the childhood development is moral and religious as well as social and economic factors. All these factors affect our attitude in different ways. Anyone who commits a crime is not responsible alone. There are others who are indirectly involved in forcing the offender to commit his crime.

       Some Muslims occasionally fail and can’t resist temptations with regards to the forces driving them. Naturally Muslim societies are far better off than other societies in relation to crimes and other offences. Besides the factors mentioned above, there is the whispering of Satan. His duty is to inspire his followers and whisper to the believers to divert them from the Straight Path. Otherwise he has nothing and he exists in vain. However, the moral standard of Muslims in general testifies to their moral certainty. But the mass media unconsciously try to indicate immoral aspects of Muslims in particular.

Abbara: We take the example of a major crime like killing, or homicide. The popular propaganda calls a Muslim murderer an ‘Islamic terrorist’ such that the first impression is directed to Islam rather than to the Muslim who committed it. For some Muslims who do such things, the motivation behind it is political. I do not mean Islamic political, even if they give it an Islamic identification. There still exists in Muslim countries, a lot of honest people bound by the name of Islam and God, free from such accusations. If we put aside such manslaughter and examine the ratio of murder in any Muslim society as compared to the West you will find that there is less than 10% of similar crimes. This is because Satan stops in the middle way between the human and God or His religion, he whispers to those who deviated from His Path, and still using His name to cover their crime.

Charles: There is no smoke without fire. Who kills the honest Muslims in Muslim countries rather than religious Muslims? Who plants explosions in trade centres? Muslims admit that they are doing so in the name of Islam which inspires them in a kind of Jihad, is this not true?

Abbara: Such groups use the name of religion to justify their evil actions in the name of God and mostly involve themselves in revenge killings, which are nothing to do with religion, such as they do in North Ireland. God gives considerable weight to the psychological and sociological aspects of criminological attitudes,. Do you believe them or what God says: “Verily, We have placed [all manner of] satanic forces near unto those who do not [truly] believe; and [so,] whenever they commit a shameful deed, they are wont to say, ‘We found our forefathers doing it,’ and, ‘God has enjoined it upon us.’ Say: “Behold, never does God enjoin deeds of abomination. Would you attribute unto God something of which you have no knowledge?” Say: “My Sustainer has [but] enjoined the doing of what is just.”(7:27-9). is there any justice in killing? There is no right in being a criminal of social life or criminal of war.          

     Others index crimes in the West, such as, aggravated assault, rape, robbery, burglary and theft; all are crimes from which Western countries suffer tremendously but can’t seem to control by any means, while, Muslim societies have nothing to worry about. It is worthwhile mentioning, that the non-index crimes such as the offences of: alcohol, drugs, sexual behaviour, child-abuse are considered by God as great sins or crime. These stand behind the indirect crimes such as killing and corruption in society, which also involve a much greater financial cost. These offences have a green light in Western countries, while they have a red light in Muslims societies.

Badr: But Muslims involved in white collar crime fraud and theft at the highest level, and at the social level, the civil service often take bribes, which can be considered as a larceny-theft. Such crimes occur far less in the Western countries. 

Dina: Such crimes are related to the social system or the political system and are nothing to do with the Islam in which they are an act of abomination. In Islamic tradition, God curses those who take bribes, both the one who pays it and the one who mediates between them. If the authority does not pay enough to its employees to maintain their living, they can be indirectly considered to be involved in crime as well.

Charles: Drinking alcohol becomes a part of social life, social recognition, a symbol of love, victory, a gift, and a little of it gives pleasures and relaxation. Why is it forbidden in Islam? In fact, the word alcohol comes from the Arabic language. However, some Muslims who drink; drink like a fish, upon arrival to the West.

Abbara: The original meaning of the word Alcohol is a chemical name; highly rectified spirits. While alcoholic drinks called khamr are intoxicants and includes all kinds of alcohol, wines, beers and drugs. God not only forbade them, along with gambling and lottery, but also gave them the title of ‘Satan’s work like magic’, (in Arabic; amala for you amal means He has cursed you by witchcraft or he has put a spell on you to persuade you to come to evil) This indicates that those who drink will be mostly under Satan’s spell or evils; in relation to acting aggressively, in spouse-abuse, in domestic quarrels, making potential offenders more likely to engage in violent behaviour. He is more optimistic about the risks involved and less able to deal with them. Heavy drinkers who have become hostile, unstable, or “rebellious” are commonly involve in harming others, for instance road traffic accidents. On the other hand, he also wrongs himself with symptoms: indigestion, depression, moodiness, a shortened life; and unexpected illness. All these lay a high cost on the community.

       Regarding your point that some Muslims drink; they are rebellious to God, following in the steps of Satan, but, the majority do not drink and live in safety and comfort.

Charles: Even if most Muslims do not drink, how is it that a few of them deal in drugs, which cause harm to others by their evil actions. Why do Muslims produce drugs and smuggle them to the West? During an interview with a drug dealer, who appeared to be a religious man, said: “We would like to poison the West’ is this interpretation of Islamic morality?

Dina: Very few Muslims do such evils things, their target is not to kill the West, but for hard cash. They are disobedient to God, because they spread corruption on earth even if they call themselves Muslims. Only true believers stand strongly in the face of such corruption. Drugs are more dangerous than alcohol. It increases crime; killing, illness, it enhances aggressive behaviour, is associated with violence and stealing. When an addict needs money for drugs, he needs immediate cash, which can often only be obtained by stealing, or committing another crime. In addition to that, there is a high cost to the community. It increases corruption, rehabilitation clinics and imprisonment. Muslim communities are more secure because the majority are trained to following Islamic teaching to avoid all evil things.

Charles:  In the past people were ignorant of the difference between hygienic food and contaminated food, but now it is clear that pork is clean enough to eat, so why do Muslims still rely prohibit pork and ham? They also insist on buying halal. A Western journalist, did research, as a favour for the Muslim community. The result concluded that 80% of meat, sold in shops comes from the public slaughtering house and so is not halal meat according to way Muslims slaughter animals which can be considered as cruelty to animals. How can you justify such things?  

Dina:     Lot of research concluded that pork is harmful to eat and causes disease and is far from being a healthy food and even now, if you want to insult a person, you may call him a pig, cat or some dogs more clean to eat if you want.

       Regarding halal meat, such owners of these shops are deceivers and the majority of Muslims know them, because they mostly also sell wine, which is forbidden, alongside the halal meat, so true believers avoid them. As we said earlier, God gives permission to eat the meat of animals slaughtered by Christian or Jews lawfully. But anyone who would like to purify his diet should obtain halal  meat, because diet has an effect on the purity of the soul which is reflected on the purity of the spirit. True believers always care about their diets.

Badr: Why do Muslims smoke more than other?

Abbara: Because it was not known at the time of the Prophet, most Muslims consider it makroh, blameworthy. General statement in Islamic jurisdiction is that anything which causes harm is forbidden, and God says that you should not kill yourselves (4:29). Scientifically it well known that smoking shortens the life of human beings by 10-25%, therefore, it is considered a slow committing suicide, which is forbidden in Islam. Hence, any smoker is disobeying God and so will not be granted respite till the end of his life (71:4). This indicates that such Muslims are not adherent to their religion. Hence, their actions cannot be counted as Islamic.        

Charles: The taboo system and penal system in Islam is fundamentalist. What applies in Muslims society in the past should apply now, while human social life has changed very rapidly. What is good in the past can’t be the same now. Sexuality cannot be considered away from a meaningful social structure. It is a natural relationship, it is not only a natural instinct, oriented towards reproduction as in all animal species, but there is psychological pleasure linked to both sex-genders. It is a romantic love, and in the contemporary view, it cannot be distinguished from heterosexuality. Why does Islam still impose such a harsh punishment on those having relationships as human beings giving their own consent. 

Dina: Sexual behaviour might appear quite straightforward, but matters are not that simple. It is a private activity that takes place only at certain times to preserve not only the rights of the individuals, partners, married couples, and parents, but social disease such as: illegitimate children, abortion, sexual disease, psychological hurt, broken trust with social life.

     God made it a pleasurable, continuous life-long activity, not for its own sake, but for the sake of a caring family relationship, where every generation looks after one another. Therefore, He revealed His family Law for our welfare. We have been granted freedom, and it is up to each individual to be adherent, and to release himself or herself, from its bond and bear the consequences of actions unlawful in sight of God. While, animal species are controlled by instincts and committed to the family life, with no homosexuality, and mostly no adultery, some of them have polygamy. Their reproductions are safer than humans who break the code of life with illegitimate relations, which are considered great sins or adultery in Christianity, Judaism and the final Message of God. But, those in charge of religion, like in Christianity, changed the word, sins or adultery to; extramarital sex, abnormal sex or perversion. While in Islam there is no clergy, lawful and unlawful belongs to God alone. There will be no sexual deviance from the right procedures predetermined by God for all human life for ever.

Abbara: God who created humans with desires and honoured him with the spirit and mind to be able to lift himself above these desires to a human standard, or even higher. Taking this into account He revealed His Legislation according to human nature in order to preserve dignity and honours.

   Regarding your point about human life being changeable, God, the Legislator, is the Lord in the past and forever, hence, the validity of His rules and His creation are timeless, unless they are corrupted by human beings. Everyone, both Muslims and non-Muslims, who break His rules will suffer the consequences of his or her actions, according to His; Spiritual Moral Decree. God revealed His Law and inspired every human being with it; His traffic controls on sex, or illegitimate sex, are known by nature to everyone. His social rules for existing families grant a happy life. Muslim societies use these sex-traffic-controls; Firstly, when it shows red; not only controlling sexuality between male and female, but, homosexuality, lesbian, prostitution, sexual abuse, rape, masturbation and oral sex; all, but, God made wet-dreams as a natural relief, and used the ability with different activity and hard work. Muslims do not argue with God, whither do  we have to and why?  Secondly, only at marriage does the traffic light show green, which means go with full commitment and responsibility. God made freedom restricted by reason. 

   While some other societies broke this traffic-control-sex, in the name of freedom and hypothetical equality and inequality, social stratification, which creates unlimited problems such as: the chaos which occurs in society, with confusion in youth behaviour, disorders in family life, suffering from uncontrollable diseases, resulting in the deep pain of physical and psychological outcomes, frustration of honest relationships, not only, between lovers but also between married couples, child abuse and child adversity, single-parent difficulties, conflict of employment and family responsibility, family decline and cultural decay. The young need hardly to believe in such categories, but, those middle aged persons. Who have experience, realise the hard fact and admit that their sexual behaviour was wrong. In such societies, it is an offence or may be crime if anyone breaks the traffic light codes or rules, but, not in the case of individual or family codes, which cause a major social danger, with more corruption to the individuals and society as whole. Such results show the difference between God’s Rules, showing how He cares about us and the liberal social definition of sexual relation’s policy and how corrupt life is.   







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