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Jahiliyyah quite simply means "[a state of] ignorance."
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What is jahiliyyah period?
jahiliyya was the period in the history of the Arabs when there was no dispensation.
Is there any possibility that jahiliyyah exists in the modern world?
It depends on your definitions. If it is talking about a "jahiliyyah" in the sense where people are ignorant of Islamic virtues, this is certainly possible. It is a point made by a number of Islamic scholars and preachers who wish to make the point that Muslims today are either a) not following the mandates of the Qur'an because they are assimilating into Western culture OR b) following local traditions in contravention of Qur'anic values. Whether this is their actual view or a rhetorical device depends on the scholar. There is a great degree of ignorance in both the Islamic World and the Western World, because both fail to teach critical thinking skills and critical analysis of history and government ideologies. If it is talking about a "jahiliyyah" in that people are burying their daughters alive and the tribal barbarity described by Muslim scholars concerning the "'Asr al-Jahiliyyah", then no, this is not happening.
For how many years did it take the revelation to the prophet?
Muhammad received the first revelation by the angel Gabriel in the year 610, which means he started receiving revelations during the Jahiliyyah period. There were a series of revelations from that point on. However, there are no specific dates. He received a second revelation in the year 613 "angel Gabriel asked him to preach to the people"
What was the belief of prophet Mohammad before he became a prophet?
الحمد لله والصلاة والسلام على سيدنا رسول الله وعلى آله وصحبه ومن والاه All praises belong to Allah Ta'ala. Peace and blessings be upon His final Prophet Muhammad, His family and companions. Unfortunately, a misconception has arose that the Noble Prophet Muhammad صلى الله وعليه وسلم was unaware of Tawheed before receiving revelation, and that He followed the religion of His people. This notion is very far from the truth and needs to be rectified. There are many Ahadith which prove that the Prophet صلى الله عليه وسلم was divinely protected by Allah Ta'ala before receiving revelation and that He never engaged in the practices of the people of Jahiliyyah. Imam Ibn Sa'd in his Tabaqaat, Abu Nu'aym in his Dala'il an-Nubuwwah, Imam Ibn Asakir in Tarikh Dimashq, Imam Ibn al-Jawzi in Al-Wafa and Imam Suyuti in al-Khasa'is al-Kubra all narrate on the authority of Abdullah Ibn Abbas رضي الله عنهما that Umm Ayman رضي الله عنها said: "Bawwanah was an idol which the Quraish would visit and venerate once a year. Abu Talib would attend with his people, and he tried to persuade Muhammad to join them. But Muhammad would refuse, until Abu Talib became angry, as did His aunts. That day they were so angry and said: 'Oh Muhammd! What is wrong with you that you keep avoiding our gods?' They continued to pressure Him until He left them. He later returned frightened and shaken. His aunts asked what happened. He replied: 'I fear I may become insane.' His aunts reassured Him that Allah Ta'ala would not harm Him through shaytan as He only possessed praiseworthy qualities. They asked: 'what did you see?' He صلى الله عليه وسلم replied: 'whenever I draw close to an idol, a man appears wearing white and exclaims 'Oh Muhammad! Turn around and do not touch it!" After that day He never approached an idol." (Dala'il an-Nubuwwah: 1:108, Maktaba al-Asriyyah; Al-Wafa bi Ahwalil Mustafa: 1:113, Maktaba al-Asriyyah; Al-Khasa'is al-Kubra: 1:206, Maktaba al-Qayyimah) This narration proves that He صلى الله عليه وسلم was divinely protected by Allah Ta'ala even before receiving revelation. Let alone idol-worship, Allah Ta'ala even protected Him from exposing his knees, which is against Haya, or modesty, a great branch of Iman Imam Hakim narrates in his Mustadrak with a Sahih chain, Imam Bayhaqi and Imam Abu Nu'aym in Dala'il an-Nubuwwah narrate from Abu Tufail رضي الله عنه that when the Quraish were building the Ka'bah, they carried stones from a mountain in Makkah Mukarramah. The Prophet صلى الله عليه وسلم was assisting them, when suddenly His knee was exposed. At that moment He heard a voice saying: 'Oh Muhammad! Your 'Awrah!' That was the first and last time His صلى الله عليه وسلم 'Awrah was shown. Imam Bukhari and Muslim narrate similar reports on the authority of Jabir رضي الله عنه (al-Khasa'is al-Kubra: 1:205, Maktaba al-Qayyimah) There are countless other narrations which attest to the fact that He صلى الله عليه وسلم was protected by Allah Ta'ala even before receiving revelation and that He never engaged in acts of Jahiliyyah. Imam Ahmad Ibn Hanbal رضي الله عنه says: "Whoever says that the Prophet صلى الله وسلم followed the religion of His people, has uttered a detestable statement! Did He not abstain from from eating that which was slaughtered in other than the name of Allah?!" (Al-Wafa: 1:113, Maktaba al-Asriyyah) May Allah Ta'ala grant us the true understanding of His Beloved صلى الله عليه وسلم And Allah Ta'ala knows best. Abu Zahra
Who did the shiites believed that the shah was a direct successor of?
it is better to say shiites believe in leader who is a religious man and is aware of his times and is just and brave.such a leader is direct succor of prophet and imams and counted as inheritor.The Place of Leadership1 in IslamThe Imam is, with respect to the masses composing the ummah, the leader and exemplar from whose intellectual power and insight those travelling toward God benefit, whose conduct and mode of life they imitate, and to whose commands they submit.Imamate has a broad and comprehensive sense that includes both intellectual authority and political leadership. After the death of the Prophet, the Imam was entrusted with the guardianship of his accomplishments and the continuation of his leadership, in order to teach men the truths of the Qur'an and religion and ordinances concerning society; in short, he was to guide them in all dimensions of their existence.Such leadership, exercised in its true and proper form, is nothing other than the realization of the goals of Islam and the implementation of its precepts, precepts established by the Messenger of God; it bestows objective existence on the ideal of forming a community and codifying a law for its governance. Imamate and leadership are sometimes understood in a restricted sense to refer to the person who is entrusted with exclusively social or political leadership.However, the spiritual dimension of man is connected intimately with the mission of religion, and the true and veritable Imam is that exalted person who combines in himself intellectual authority and political leadership; who stands at the head of Islamic society, being enabled thereby both of convey to men the divine laws that exist in every sphere and to implement them; and who preserves the collective identity and the human dignity of the Muslims from decline and corruption.In addition, the Imam is one whose personality, already in this world, has a divine aspect; his dealings with God and man, his implementation of all the devotional, ethical and social precepts of God's religion, furnish a complete pattern and model for imitation. It is the Imam who guides the movement of men toward perfection. It is therefore incumbent on all believers to follow him in all matters, for he is a living exemplar for the development of the self and of society, and his mode of life is the best specimen of virtue for the Islamic community.Most Sunni scholars are of the opinion that Caliphate (khilafah) and Imamate (imamah) are synonymous, both signifying the heavy social and political responsibility bestowed on the caliph, who attains his position of guardianship for the affairs of the Muslims by election. The caliph both solves the religious problems of the people and assures public security and guards the frontiers of the country through the exercise of military power. The caliph (or Imam) is therefore at one and the same time a leader of conventional type and a ruler concerned with the welfare of society, whose ultimate aim is the establishment of justice and guarding the frontiers of the country, it is for the sake of these aims that he is elected.According to this concept, the qualifications for leadership are governmental competence and capacity for rule. On the one hand, the leader must punish errant and corrupt individuals by implementing the penalties God has decreed; hold in check those who would transgress against the rights of others; and repress rebellious and anarchic ruffians. On the other hand, by acquiring the necessary military equipment and organizing a powerful army, he must both protect the frontiers of the Islamic state against all aggression, and also confront, with jihad and armed struggle, various forms of shirk and corruption and factors of ignorance and unbelief if they prevent the progress or the implementation of true religion and the dissemination of tawhid by way of propagation and guidance powers proves impossible.In this view of things, it does not present a major problem if the leader or ruler has no background of erudition with respect to God's ordinances, or even if he has strayed beyond the boundaries of piety and polluted himself with sin. Anyone can lay claim to the title of successor (khalifah) to the Prophet who undertakes the tasks he used to fulfil. It is not offensive if some oppressive tyrant establishes his dominance over Islamic society by trampling the rights of the people, shedding their blood and exercising military force, calling himself the leader of the Muslims; or if some two-faced politician assumes the office of successor to the Prophet, and then proceeds to rule over people, despite his lack of spiritual and moral qualities, canceling all notion of justice and equity. Indeed, not only is it impermissible to oppose him; it is necessary to obey him.It is on the basis of this view of the matter that one of the great Sunni scholars expressed himself as follows concerning the caliph:"The caliph cannot be removed from office on account of contravening God's laws and commands, transgressing against the property of individuals or killing them, or suspending the laws God has decreed. In such a case, it is the duty of the Islamic community to set his misdeeds aright and to draw him onto the path of true guidance."2However, if such an atmosphere predominates in the institution of the caliphate, with the caliph leaving no sense of responsibility, based on his own religiosity, toward Muslim society, how can those who wish to reform the situation constantly watch over the deeds of a corrupt leadership, evince the appropriate reaction on every occasion, and purge Islam of deviation? Can rulers be persuaded by mere advice to change their ways?If God had wished to entrust the destinies of the community to unworthy rulers, to impious and selfish oppressors, it would not have been necessary for him to bestow messengerhood on the Prophet or to reveal the ordinances needed for the stability of society. Did those caring, self-sacrificing and noble souls who throughout the centuries rebelled against evil and oppressive rulers act contrary to God's will?Dr. Abd al-'Aziz al-Duri, a Sunni scholar, writes as follows:"At the time the sovereignty of the caliphate was being established, the political theory of the Sunnis with respect to this institution was not based simply on Qur'an and hadith. Rather it rested on the principle that Qur'an and hadithmust be understood and explicated in accordance with whatever events subsequently occurred. Thus every generation left its mark on the theory of the caliphate, because that theory assumed a new shape with each new occurrence and was colored by it. An obvious example is the case of Qadi Abu 'l-Hasan al-Mawardi, who served as chief judge under the caliph. When writing his book al-Ahkam al-Sultaniyyah he kept the concerns of the caliph in mind, at a time when the caliphate was at its most degenerate. He employed all his mental power's to reconcile the views of earlier jurists with the situation existing in his own time and the developments that were occurring then. His sole talent was in eschewing any kind of free and original thought. He wrote:"'It is permissible for an unfit individual to be the leader even if a fit individual is also to be found. Once someone has been chosen, he cannot be removed simply because there is someone better and more fitted available.'"He admits and vindicates this principle in order to justify rule by numerous unfit caliphs. It is possible, too, that he wished to refute Shi'i views on the subject. The theological and credence view he puts forth serves no other purpose for the Sunnis but to justify the political developments of the day. The only aim was to justify whatever might be grouped under the heading of ijma'(consensus)."3Such are the intellectual foundations of those who regard themselves as followers of the Sunnah of the Prophet and the guardians of religion and the shari'ah. They denounce as rejecters and traitors to the Sunnah of God's Messenger a whole host of Islamic thinkers and social reformers, followers of the Imams of justice, the proofs of God and the guides of mankind.If rulers who are strangers to the spirit of Islam and trample underfoot the laws of God, have the right to rule over the believers; and if the ummah of Islam is obliged to obey such rulers, being forbidden to take them to task in order to reform the caliphate or to disobey their orders what then becomes of the religion of God?Can the Islamic conscience accept this as a proper form of loyalty to the shari'ah of the Prophet? Is not the inevitable result of this mode of thought the granting of unlimited rights to the powerful and oppressive tyrants that have ruled throughout history?By contrast, the Imamate in the view of the Shi'ah is a form of divine governance, an office depending on appointment just like prophethood, something God bestows on exalted persons. The difference is that the Prophet is the founder of the religion and the school of thought that proceeds from it, whereas the Imam has the function of guarding and protecting God's religion, in the sense that people have the duty of following in all dimensions of their life the spiritual values and mode of conduct of the Imams.After the Messenger of God, the Islamic ummah stood in need of a worthy personage who would be endowed with the knowledge derived from revelation, exempt from sin and impurity, and capable of perpetuating the path of the founder of the shari'ah. Only such a personage would be able not only to watch over the political developments of the time and to protect society from its deviant elements, but also to provide people with the extensive religious knowledge which spring from the fountainhead of revelation and derive from the general principles of the shari'ah. The laws derived from revelation would thus be preserved, and the torch of truth and justice held high.Imamate and caliphate are inseparable, in just the same way that the governmental functions of the Messenger of God cannot be separated from his prophetic office. Spiritual Islam and political Islam are two parts of a single whole. However, in the course of Islamic history, political power did become separated from the spiritual Imamate, and the political dimension of religion was separated from its spiritual dimension.If Islamic society is not headed by a worthy, just, God fearing person, one unsullied by moral impurity, whose deeds and words serve as a model for people; if, on the contrary, the ruler of society himself violates the law and turns his back on the principles of justice there will be no environment capable of receiving justice, and it will not be possible neither for virtue and piety to grow and ascend, nor for the aim of Islamic government to be accomplished, which is none other than orienting men to the Supreme Principle and creating a sound environment for the dissemination of spiritual values and the implementation of a law based on divine revelation. The moral conduct of the ruler and the role of government have so profound and powerful an effect on society that 'Ali, the Commander of the Faithful, peace be upon him, regarded it as more influential than the educative role of the father within the household. He thus said: "With respect to their morals, people resemble their rulers more than they resemble their fathers."4Since there is a particular connection and affinity between the aims of a given government and the attributes and characteristics of its leader, attaining the ideals of Islamic government is dependent on the existence of a leader in whom are crystallized the special qualities of a perfected human being.In addition, the need of a society moving forward toward its own perfection for leadership and governance is a natural and innate need, and in just the same way that Islam has made provision for the individual and collective needs of man, material and moral, by codifying and ordering a coherent system of law, it must also pay heed to the natural need for leadership in a fashion that accords with man's essential disposition.God has provided every existent being with all the tools and instruments it needs to transcend the limitations of weakness and lack and advance toward its own perfection. Is it then possible that man who is also nurtured in the embrace of nature would somehow be excepted from the operation of this inviolable rule and be deprived of the means of spiritual ascent?Could it be said that a Creator Who has lavished generosity on man for the sake of his bodily development might deprive him of the most basic means needed for his spiritual elevation, that He might grudge him this bounty?At the time of the death of the Messenger of God, the Islamic nation had not reached the cultural or intellectual level that would have permitted it do continue its development toward perfection without guardianship and oversight. The program that Islam had established for the development and elevation of man would have remained soulless and incomplete unless the principle of Imamate had been joined to it; Islam would have been unable to play its precious role in the liberation of man and the blossoming of his talents.Fundamental Islamic texts proclaim that if the principle of Imamate is subtracted from Islam, the spirit of the laws of Islam and the progressive, monotheistic society based on them would be lost; nothing would remain but a lifeless form.The Prophet of Islam, peace and blessings be upon him and his family, said: "Whosoever dies without recognizing the Imam of his time dies the death of the Jahiliyyah."5The reason for this is that during the Jahiliyyahpre-Islamic era of ignorance the people were polytheists; they knew nothing of either monotheism or of prophethood. This categorical declaration by the Prophet, peace and blessings be upon him and his family, shows the importance that he assigned to the Imamate, to the degree that if someone fails to place his spiritual life beneath the protective cover of a perfected ruler he is equivalent to one whose whole life was spent in the Jahiliyyah and then went unredeemed to his death.
Who did the shiites believe their leader should be?
The Imam is, with respect to the masses composing the ummah, the leader and exemplar from whose intellectual power and insight those travelling toward God benefit, whose conduct and mode of life they imitate, and to whose commands they submit.Imamate has a broad and comprehensive sense that includes both intellectual authority and political leadership. After the death of the Prophet, the Imam was entrusted with the guardianship of his accomplishments and the continuation of his leadership, in order to teach men the truths of the Qur'an and religion and ordinances concerning society; in short, he was to guide them in all dimensions of their existence.Such leadership, exercised in its true and proper form, is nothing other than the realization of the goals of Islam and the implementation of its precepts, precepts established by the Messenger of God; it bestows objective existence on the ideal of forming a community and codifying a law for its governance. Imamate and leadership are sometimes understood in a restricted sense to refer to the person who is entrusted with exclusively social or political leadership.However, the spiritual dimension of man is connected intimately with the mission of religion, and the true and veritable Imam is that exalted person who combines in himself intellectual authority and political leadership; who stands at the head of Islamic society, being enabled thereby both of convey to men the divine laws that exist in every sphere and to implement them; and who preserves the collective identity and the human dignity of the Muslims from decline and corruption.In addition, the Imam is one whose personality, already in this world, has a divine aspect; his dealings with God and man, his implementation of all the devotional, ethical and social precepts of God's religion, furnish a complete pattern and model for imitation. It is the Imam who guides the movement of men toward perfection. It is therefore incumbent on all believers to follow him in all matters, for he is a living exemplar for the development of the self and of society, and his mode of life is the best specimen of virtue for the Islamic community.Most Sunni scholars are of the opinion that Caliphate (khilafah) and Imamate (imamah) are synonymous, both signifying the heavy social and political responsibility bestowed on the caliph, who attains his position of guardianship for the affairs of the Muslims by election. The caliph both solves the religious problems of the people and assures public security and guards the frontiers of the country through the exercise of military power. The caliph (or Imam) is therefore at one and the same time a leader of conventional type and a ruler concerned with the welfare of society, whose ultimate aim is the establishment of justice and guarding the frontiers of the country, it is for the sake of these aims that he is elected.According to this concept, the qualifications for leadership are governmental competence and capacity for rule. On the one hand, the leader must punish errant and corrupt individuals by implementing the penalties God has decreed; hold in check those who would transgress against the rights of others; and repress rebellious and anarchic ruffians. On the other hand, by acquiring the necessary military equipment and organizing a powerful army, he must both protect the frontiers of the Islamic state against all aggression, and also confront, with jihad and armed struggle, various forms of shirk and corruption and factors of ignorance and unbelief if they prevent the progress or the implementation of true religion and the dissemination of tawhid by way of propagation and guidance powers proves impossible.In this view of things, it does not present a major problem if the leader or ruler has no background of erudition with respect to God's ordinances, or even if he has strayed beyond the boundaries of piety and polluted himself with sin. Anyone can lay claim to the title of successor (khalifah) to the Prophet who undertakes the tasks he used to fulfil. It is not offensive if some oppressive tyrant establishes his dominance over Islamic society by trampling the rights of the people, shedding their blood and exercising military force, calling himself the leader of the Muslims; or if some two-faced politician assumes the office of successor to the Prophet, and then proceeds to rule over people, despite his lack of spiritual and moral qualities, canceling all notion of justice and equity. Indeed, not only is it impermissible to oppose him; it is necessary to obey him.It is on the basis of this view of the matter that one of the great Sunni scholars expressed himself as follows concerning the caliph:"The caliph cannot be removed from office on account of contravening God's laws and commands, transgressing against the property of individuals or killing them, or suspending the laws God has decreed. In such a case, it is the duty of the Islamic community to set his misdeeds aright and to draw him onto the path of true guidance."2However, if such an atmosphere predominates in the institution of the caliphate, with the caliph leaving no sense of responsibility, based on his own religiosity, toward Muslim society, how can those who wish to reform the situation constantly watch over the deeds of a corrupt leadership, evince the appropriate reaction on every occasion, and purge Islam of deviation? Can rulers be persuaded by mere advice to change their ways?If God had wished to entrust the destinies of the community to unworthy rulers, to impious and selfish oppressors, it would not have been necessary for him to bestow messengerhood on the Prophet or to reveal the ordinances needed for the stability of society. Did those caring, self-sacrificing and noble souls who throughout the centuries rebelled against evil and oppressive rulers act contrary to God's will?Dr. Abd al-'Aziz al-Duri, a Sunni scholar, writes as follows:"At the time the sovereignty of the caliphate was being established, the political theory of the Sunnis with respect to this institution was not based simply on Qur'an and hadith. Rather it rested on the principle that Qur'an and hadithmust be understood and explicated in accordance with whatever events subsequently occurred. Thus every generation left its mark on the theory of the caliphate, because that theory assumed a new shape with each new occurrence and was colored by it. An obvious example is the case of Qadi Abu 'l-Hasan al-Mawardi, who served as chief judge under the caliph. When writing his book al-Ahkam al-Sultaniyyah he kept the concerns of the caliph in mind, at a time when the caliphate was at its most degenerate. He employed all his mental power's to reconcile the views of earlier jurists with the situation existing in his own time and the developments that were occurring then. His sole talent was in eschewing any kind of free and original thought. He wrote:"'It is permissible for an unfit individual to be the leader even if a fit individual is also to be found. Once someone has been chosen, he cannot be removed simply because there is someone better and more fitted available.'"He admits and vindicates this principle in order to justify rule by numerous unfit caliphs. It is possible, too, that he wished to refute Shi'i views on the subject. The theological and credence view he puts forth serves no other purpose for the Sunnis but to justify the political developments of the day. The only aim was to justify whatever might be grouped under the heading of ijma'(consensus)."3Such are the intellectual foundations of those who regard themselves as followers of the Sunnah of the Prophet and the guardians of religion and the shari'ah. They denounce as rejecters and traitors to the Sunnah of God's Messenger a whole host of Islamic thinkers and social reformers, followers of the Imams of justice, the proofs of God and the guides of mankind.If rulers who are strangers to the spirit of Islam and trample underfoot the laws of God, have the right to rule over the believers; and if the ummah of Islam is obliged to obey such rulers, being forbidden to take them to task in order to reform the caliphate or to disobey their orders what then becomes of the religion of God?Can the Islamic conscience accept this as a proper form of loyalty to the shari'ah of the Prophet? Is not the inevitable result of this mode of thought the granting of unlimited rights to the powerful and oppressive tyrants that have ruled throughout history?By contrast, the Imamate in the view of the Shi'ah is a form of divine governance, an office depending on appointment just like prophethood, something God bestows on exalted persons. The difference is that the Prophet is the founder of the religion and the school of thought that proceeds from it, whereas the Imam has the function of guarding and protecting God's religion, in the sense that people have the duty of following in all dimensions of their life the spiritual values and mode of conduct of the Imams.After the Messenger of God, the Islamic ummah stood in need of a worthy personage who would be endowed with the knowledge derived from revelation, exempt from sin and impurity, and capable of perpetuating the path of the founder of the shari'ah. Only such a personage would be able not only to watch over the political developments of the time and to protect society from its deviant elements, but also to provide people with the extensive religious knowledge which spring from the fountainhead of revelation and derive from the general principles of the shari'ah. The laws derived from revelation would thus be preserved, and the torch of truth and justice held high.Imamate and caliphate are inseparable, in just the same way that the governmental functions of the Messenger of God cannot be separated from his prophetic office. Spiritual Islam and political Islam are two parts of a single whole. However, in the course of Islamic history, political power did become separated from the spiritual Imamate, and the political dimension of religion was separated from its spiritual dimension.If Islamic society is not headed by a worthy, just, God fearing person, one unsullied by moral impurity, whose deeds and words serve as a model for people; if, on the contrary, the ruler of society himself violates the law and turns his back on the principles of justice there will be no environment capable of receiving justice, and it will not be possible neither for virtue and piety to grow and ascend, nor for the aim of Islamic government to be accomplished, which is none other than orienting men to the Supreme Principle and creating a sound environment for the dissemination of spiritual values and the implementation of a law based on divine revelation. The moral conduct of the ruler and the role of government have so profound and powerful an effect on society that 'Ali, the Commander of the Faithful, peace be upon him, regarded it as more influential than the educative role of the father within the household. He thus said: "With respect to their morals, people resemble their rulers more than they resemble their fathers."4Since there is a particular connection and affinity between the aims of a given government and the attributes and characteristics of its leader, attaining the ideals of Islamic government is dependent on the existence of a leader in whom are crystallized the special qualities of a perfected human being.In addition, the need of a society moving forward toward its own perfection for leadership and governance is a natural and innate need, and in just the same way that Islam has made provision for the individual and collective needs of man, material and moral, by codifying and ordering a coherent system of law, it must also pay heed to the natural need for leadership in a fashion that accords with man's essential disposition.God has provided every existent being with all the tools and instruments it needs to transcend the limitations of weakness and lack and advance toward its own perfection. Is it then possible that man who is also nurtured in the embrace of nature would somehow be excepted from the operation of this inviolable rule and be deprived of the means of spiritual ascent?Could it be said that a Creator Who has lavished generosity on man for the sake of his bodily development might deprive him of the most basic means needed for his spiritual elevation, that He might grudge him this bounty?At the time of the death of the Messenger of God, the Islamic nation had not reached the cultural or intellectual level that would have permitted it do continue its development toward perfection without guardianship and oversight. The program that Islam had established for the development and elevation of man would have remained soulless and incomplete unless the principle of Imamate had been joined to it; Islam would have been unable to play its precious role in the liberation of man and the blossoming of his talents.Fundamental Islamic texts proclaim that if the principle of Imamate is subtracted from Islam, the spirit of the laws of Islam and the progressive, monotheistic society based on them would be lost; nothing would remain but a lifeless form.The Prophet of Islam, peace and blessings be upon him and his family, said: "Whosoever dies without recognizing the Imam of his time dies the death of the Jahiliyyah."5The reason for this is that during the Jahiliyyahpre-Islamic era of ignorance the people were polytheists; they knew nothing of either monotheism or of prophethood. This categorical declaration by the Prophet, peace and blessings be upon him and his family, shows the importance that he assigned to the Imamate, to the degree that if someone fails to place his spiritual life beneath the protective cover of a perfected ruler he is equivalent to one whose whole life was spent in the Jahiliyyah and then went unredeemed to his death.
What was the relationship like between Muslims and Christians?
It all depends on what parts of history you look at. At times there was war between them both claiming the other were the root of all evil. this was usually the result of one side or the other plundering the property of the other and leaders that were responsible using religion as the focal point to draw attention away from themselves. In the majority of times they got along fine.In Islam, men or women are not allowed to have relationships outside the Islam religion. There are very strict orders for this which you can find in the many books written by Islamic scholar.A:Muslim believe that all christian convert to muslims.however,after 4-5 century after jesus(pbuh) bad people of church made some bad believe like jesus is god according to muslim.however in muslim's QuranThe Qur'an mentions in Surah Al-Araf chapter 7 verse 157:"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures) in the law and the Gospel".Meaning christians and other prophets of Allah and their books they will find quran.Answer:Throughout the Qur'an, historical information is skewed, off time, men of different periods of time talk with each other and their accounts are off base. You will find no where in the bible where Mohammed is mentioned by name.They claim Mohammed is the comfortor, how so, and to whom? Among his own people he murdered them, stole from them, was a pedophile... Among those outside his circle he was a thief and murderer...So whom did he comfort?As far as Christians we are taught to love our enemies, love those that hate and persecute you.Unlike those that worship Astarte the moon goddess under the system of Islam.Here are some insights from their religious writings. They are clear and speak for themselves.Quotations from the Koran:2:190-193 Fight in the cause of God, those who fight you, but do not transgress limits; for God loveth not transgressors. And slay them wherever ye catch them, and turn them out from where they have turned you out: For tumult and oppression are worse than slaughter; But fight them not at the sacred Mosque unless they first fight you there; But if they fight you, Slay them. Such is the reward of those who suppress faith. But if they cease, God is Oft-forgiving, Most Merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but if they cease, Let there be no hostility except to those who practise oppression."2:216-217 Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you and that ye love a thing which is bad for you. But God knoweth, and ye know not. They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offense); but graver is it in the sight of God to prevent access to the path of God, to deny Him, to prevent access to the Sacred Mosque, and drive out its members. Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be Companions of the Fire and will abide therein.2:244-245 Then fight in the cause of God, and know that God heareth and knoweth all things. Who is he that will loan to God a beautiful loan, which God will double unto his credit and multiply many times? It is God that giveth (you) want or plenty, and to Him shall be your return.4:74-77 Let those fight in the cause of God who sell the life of this world for the Hereafter, to him who fighteth in the cause of God, whether he is slain or gets victory, soon shall We give him a reward of great (value). And why should ye not fight in the cause of God and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children whose cry is: "Our Lord! rescue us from this town, whose people are oppressors; and raise for us from Thee one who will protect; and raise for us from Thee one who will help!" Those who believe fight in the cause of God, and those who reject faith fight in the cause of evil: so fight ye against the friends of Satan: feeble indeed is the cunning of Satan. Hast thou not turned thy vision to those who were told to hold back their hands (form fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feared men as, or even more than, they should have feared God: they say: "Our Lord! why hast Thou ordered us to fight? Wouldst Thou not grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least!4:95-96 Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of God with their goods and their persons. God hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath God promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward: Ranks specially bestowed by Him, and Forgiveness and Mercy. For God is Oft-forgiving, Most Merciful.5:51 O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily God guideth not a people unjust.5:72-73: They do blaspheme who say: "God is Christ the son of Mary." But said Christ: "O Children of Israel! worship God, my Lord and your Lord." Whoever joins other gods with God, - God will forbid him the garden, and the Fire will be his abode. There will for the wrongdoers be no one to help. They do blaspheme who say: God is one of three in a Trinity: for there is no god except One God. If they desist not from their word (of blasphemy), verily a grievous penalty will befall the blasphemers among them.8:12-15 Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them." This because they contended against God and His Apostle: If any contend against God and His Apostle, God is strict in punishment. Thus (will it be said): "Taste ye then of the (punishment): for those who resist God, is the penalty of the Fire." O ye who believe! when ye meet the Unbelievers in hostile array, never turn your backs to them.8:37-39: In order that God may separate the impure from the pure, put the impure, one on another, heap them together, and cast them into Hell. They will be the ones to have lost. Say to the Unbelievers, if (now) they desist (from Unbelief), their past would be forgiven them; but if they persist, the punishment of those before them is already (a matter of warning for them). And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God altogether and everywhere; but if they cease, verily God doth see all that they do.9:5 But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (trick in war for deceiving and outwitting the enemy); but if they repent, and establish regular prayers and practice regular charity, then open the way for them: for God is Oft-forgiving, Most Merciful.9:14 Fight them, and God will punish them by your hands, cover them with shame, help you (to victory) over them, heal the breasts of Believers9:20 Those who believe, and suffer exile and fight with might and main, in God's cause, with their goods and their persons, have the highest rank in the sight of God: they are the people who will achieve (salvation).9:29 "Fight those who believe not in Allah nor the last day, nor hold that forbidden which hath been forbidden by Allah and his apostle nor acknowledge the religion of truth of the people of the Book (the Jews and the Christians) until they pay the Jizya [tax on non-Muslims] with willing submission and feel themselves subdued."9:41 Go ye forth, (whether equipped) lightly or heavily, and strive and struggle [fight in war], with your goods and your persons, in the cause of God. That is best for you, if ye (but) knew.9:73 O Prophet! strive hard [wage war] against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell, - an evil refuge indeed.9:123: O ye who believe! fight the unbelievers who gird you about, and let them find firmness in you: and know that God is with those who fear Him.22:38-39 Verily God will defend (from ill) those who believe: verily, God loveth not any that is a traitor to faith, or shows ingratitude. To those against whom war is made, permission is given (to fight) because they are wronged-and verily, God is Most powerful for their aid25:52 So obey not the unbelievers and fight strenuously with them in many a strenuous fight.47:4 Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been God's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of God, - He will never let their deeds be lost.48:29: "Those who follow Muhammad are merciless for the unbelievers but kind to each other."60:4: We have renounced you; and enmity and hatred is begun between us and you for ever, until ye believe in Allah alone61:9-11 It is He Who has sent His Apostle with Guidance and the Religion of Truth, that he may proclaim it over all religion, even though the Pagans may detest (it). O ye who believe! shall I lead you to a bargain that will save you from a grievous Penalty?- That ye believe in God and His Apostle, and that ye strive (fight) in the Cause of God, with your property and your persons: that will be best for you, if ye but knew!66:9 O Prophet! make war on the infidels and hypocrites, and deal rigorously with them. Hell shall be their abode! and wretched the passage to it!The Hadith: Hadith 1:13-- "I have been ordered by Allah to fight with people till they bear testimony to the fact that there is no God but Allah."Hadith 1.24 "Narrated Ibn `Umar: Allah's Apostle said: "I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers"Hadith 1.25"Narrated Abu Huraira: Allah's Apostle was asked, "What is the best deed?" He replied, "To believe in Allah and His Apostle (Muhammad). The questioner then asked, "What is the next (in goodness)? He replied, "To participate in Jihad (religious fighting) in Allah's Cause."Hadith 19:4294 "Fight against those who disbelieve in Allah. Make a holy war."Hadith 1:35 "The person who participates in Allah's cause (namely, in battle). . will be recompensed by Allah either with reward or booty or will be admitted to Paradise."Hadith 9:4 "Wherever you find infidels kill them; for whoever kills them shall have reward on the Day of Resurrection."Hadith 9:50, 57 "No Umma (a member of Muslim community) should be killed for killing a Kafir (an infidel). . Whoever changes his Islamic religion, kill him."Sahih Muslim 4363: "You (the Jews) should know that the earth belongs to Allah and His Apostle and I wish to expel you from this land (Arabia)Sahih Muslim 4366 Narrated by Umar ibn al-Khattab. Umar heard the Messenger of Allah (peace be upon him) say: I will expel the Jews and Christians from the Arabian Peninsula and will not leave any but MuslimsWords of Muslim leaders: "Those who know nothing about Islam pretend that Islam counsels against war. Those people are witless. Islam says: 'Kill all the unbelievers just as they would kill you all!' Does this mean that Muslims should sit back until they are devoured by the infidel? Islam says: 'Kill them, put them to the sword and scatter them.' Islam says: 'Whatever good there is exists thanks to the sword.' The sword is the key to Paradise, which can be opened only for the Holy Warriors! Does all this mean that Islam is a religion that prevents men from waging war? I spit upon those foolish souls who make such a claim." (Ayatollah Ruhollah Khomeini"In the Muslim community, the holy war is a religious duty, because of the universalism of the Muslim mission and the obligation to convert everybody to Islam either by persuasion or force. The other religious groups (Christianity and Judaism) did not have a universal mission, and the holy war was not a religious duty to them, save only for purposes of defense. (Ibn Khaldun, The Muqadimmah: Ail Introduction to History, Islamic historian, 1377 AD)"Islam makes it incumbent on all adult males to prepare themselves for the conquest of countries so that the writ of Islam is obeyed in every country in the world." Ayatollah Ruhollah Khomeini, Iranian Shiite mullah)"the religion of Islam could be above all, so that all areas of life could be guided by Islam, and so that the earth could be cleansed from unbelief" (The Islamic Council in Chechnya)"The foremost duty of Islam is to depose the government and society of unbelievers (jahiliyyah) from the leadership of man." (Sayyid Qutb, Egyptian)"Uniting the five pillars of Islam is the principle Jihad (lit. struggle). In Islam a Muslim must struggle against himself and his habits to submit fully to God. He must also struggle to guide his family, relatives, and friends to bring them to Islam and to convey the message of Islam itself. Since Islam is totalistic, Muslims wherever they may be, must struggle and sacrifice their energy, time, and material resources to establish Muslim congregations, mosques, madrassas (religious schools) for the maintenance and spread of Islam. Where Muslims make up a substantial fraction of the population, they must struggle to establish the Islamic Shariah (law) as their rule for living, with the aim to ultimately establish a full Islamic state in which Islam would be the ruling ideology and system. To understand this last point is very important for it is part and parcel of Islam to seek its full manifestation and where Muslims fail politically or economically, they also fail spiritually. It is innate to Islam to be militantly uncompromising with alien systems since all sovereignty and glory belongs to God, to the Prophets (PBUH) and to the believers." (Spirit of Toronto, Ontario, Canada: 1834-1984, Lindsay Holton, 1983 AD, Foreword by David Crombie, MP: Secretary of State and Minister of Multiculturalism, Islam - A Dynamic Stability, by Camel Xerri Abdullah Idris, Islamic Center Toronto Jami Mosque, p282-293)
