Dear questioner,

Thank you for your question.

Answering your question, Dr. Jasser Auda, a Professor and Al-Shatibi Chair of Maqasid Studies at the International Peace College South Africa, the Executive Director of the Maqasid Institute, states:

"Despite the fact that the issue of names is not a core issue in Islam but rather a peripheral one, I think that bringing it up opens a very important subject, which is the issue of language and Islam.

Islam did not come for Arabs only! Yes. God Almighty chose Arabic to be the language of the final revelation He sent to humankind, the Quran. However, Islam, as a way of life, does not assume that every Muslim is Arab or even Arabic speaking.

In the Shariah (Islamic Law), the only wordings that all scholars required to be in the Arabic language is the reading of the Quran in the daily prayers. And this is because every translation – as you know – is a sort of interpretation. And given the holiness of the Quran, being God's word itself not just a narration of it, accuracy is required.

Therefore, a translation is not enough because there is no sentence in one language that is absolutely equivalent to a sentence in another language! The choices of words will always be dependent on how the translator understands both languages. Even a literal translation (i.e. word for word) is not going to be accurate either.

Of course, a new Muslim is allowed to read the Fatihah (The Opening Chapter, required to be recited in every prayer) in his/her language until he/she is able to learn it. Every Muslim should try his/her best to learn the Arabic language so that they have their own first-hand experience with the word of Allah (the Quran), without interpretations.

Other than the reading of the Quran, every nation should go about their life in their own language.

Regarding the name change for new Muslims, according to the tradition of Prophet Muhammad (peace be upon him), it is not required Islamically, except in the following two cases:

1- If the name implies a form of disbelief, like Abd-Shams (the slave of The Sun), or "Saint" Clare, etc. I would suggest that the person keeps the part of his/her name that does not contradict with his/her Muslim belief. For example, Abd-Shams should be changed into Shams, and Saint Clare should be changed into Clare, etc.

2- If the name implies a form of aggression or being a shameful name (according to one's culture). The Prophet (peace be upon him) asked a few companions to change their name, such as Harb (which means war), Sa`b (which means difficult), etc.

Some new Muslims, however, consider the matter of changing their name a mark in their lives between one stage (before Islam) and another (after Islam). This is something that is totally according to the individual.

However, in my view, I think that new Muslims should NOT change their names. What is the difference between Iman and Faith, David and Dawud, Rose and Zahra, etc.? In fact, this name change to an Arabic name that does not sound familiar to one's people will:

1- Confirm the misconception that Islam is an Eastern/Arabic religion, not an international message.

2- Alienate the new brother/sister from his/her own family and people, which is not good for the sake of dawah (Call for Islam).

Regarding your question about "logical steps" for conversion, it is actually just one step: To declare that there absolutely is no god but ONE and to declare belief in all His messengers, including the final one, Muhammad (peace be upon him)."

We hope this answers your question.

Keep in touch.

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Dear questioner,

Thank you for your question.

This question is often posed by vegetarians, advocates of animal rights, and some Hindus. In fact, there are people who consider the consumption of meat to be a violation of animal rights. But meat is not forbidden to Muslims.

While Islam enjoins mercy and compassion toward all living creatures, it maintains that God has created plant and animal life for the benefit of humankind. Man has been ordered and entrusted by the Creator to use every resource in this world judiciously because it is a blessing from Him and a trust.

Islam offers one of the most humane methods of animal slaughter. The objective of Islamic slaughter is to ensure minimal pain and maximal blood drainage from the animal as detrimental microorganisms flourish in blood. Besides Muslims, people from other ethnic and religious backgrounds are assured that meat slaughtered Islamically is healthy and of high quality.

It remains fresh for a longer period due to the lesser amount of blood in the meat in comparison to other methods of slaughtering. Animals are slaughtered in a swift and merciful manner with the pronunciation of words meaning, "In the name of God; God is Most Great."

This acknowledges that the animal's life is being taken with God's permission to meet the lawful need for food.

The Islamic mode of slaughtering an animal also requires that the following conditions be met:

1. The animal has to be fed as usual prior to slaughter and given water.
2. It may not be beaten or tortured in any way by man or machine. Stunning before slaughter is not permitted. [This is accomplished by use of a bolt pistol, electric shock or electrified water (in the case of poultry), all of which cause additional stress and suffering to the animal]
3. One animal should not be allowed to see another being slaughtered. [In an authentic narration by At-Tabarani, the Prophet (peace be upon him) scolded a man for even sharpening his blade while the sheep was watching him]
4. The knife should be large enough and razor sharp.
5. Slaughtering is done from the front of the neck, and the butcher must swiftly sever the respiratory tract, oesophagus and jugular vein without cutting the spinal cord.

With swift cutting of the blood vessels in the neck at the proper place, rapid and profuse bleeding causes instant shock and anesthetization in the brain so that no sensation is felt. Thus, the animal does not suffer.

The Prophet instructed, "Allah has decreed proficiency in all things. So when you slaughter, slaughter well. Let each one of you sharpen his blade and spare suffering to the animal he slaughters." (Muslim)

The animal must be completely lifeless and the blood drained completely before skinning and removing the head. The promotion of healthy and correct methods of food production is part of the Islamic way of life. Its legislation encourages a strong respect for the sanctity of life and an abhorrence to cruelty to animals.

We hope this answers your questions.

Keep in touch.

Source: This answer is based on the book of Clear Your Doubts about Islam by Sahih International.

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Dear questioner,

Thank you for your question.

Again, obedience to God in this matter is the primary motivation, while prohibition is based on the principle of avoiding harm.

In the Quran as well as the Bible, pig flesh has been forbidden and declared unclean.

Regarding the physical harm caused by eating it, modern medicine has confirmed a number of facts, such as the following:

Pork is a kind of meat that contains much cholesterol, which is known to increase the likelihood of blocked arteries.

The pig's meat and fat have been found to contribute to the spread of cancers of the colon, rectum, prostate and blood. Bating it has been connected to scabies, allergies, stomach ulcers and lung infections.

1- Eating pig flesh has been connected to no less than fifty other diseases. Among them are the infections caused by roundworms, pinworms, hookworms and tapeworms, whose eggs, when present in the meat, are ingested by humans, enter their blood stream, and can reach and damage almost all organs of the body.

2- A common misconception is that if pork is cooked well, the worm eggs are destroyed. But in a research project undertaken in America, it was found that the ova present in pork do not die under normal cooking temperatures. [In particular, the trichinosis worm is not destroyed by cooking. Its growth in the body can cause infection of the cerebral membrane and brain, the heart muscle, the lungs, kidneys or nerves]

3- It is also known that some diseases such as rheumatism and joint pain are unique to humans and pigs, and are not shared by any other animals.

Muslims accept whatever legislation has been issued by God out of conviction and complete trust in the knowledge and wisdom of the Lawmaker.

We hope this answers your questions.

Keep in touch.

Source: This answer is based on the book of Clear Your Doubts about Islam by Sahih International.

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Dear Alfred,

Thank you for your question.

A true Muslim is satisfied with himself and his place in the universe due to the knowledge that he is not merely a worthless particle within an accidental existence or an insignificant creature with no purpose or role to play in life.

He knows that lie is a chosen servant of God, holding a position of honor, trust, favor and responsibility.

He is certain of his Lord's perfection, all-encompassing knowledge and absolute wisdom, justice and mercy.

He knows that nothing is created without purpose and that God's favors and blessings are infinite and beyond human perception.

Islam emphasizes the value of human life. It also teaches that one should not despair of God's mercy and recognize that this decree is always beneficial in some way, even when it might seem otherwise.

The endurance of pain, discomfort or hardship while accepting God's decree is something that benefits a Muslim in the Hereafter and increases his reward.

Prophet Muhammad (peace be upon him) said, "No tiredness, exhaustion, worry, grief, distress or harm befalls a believer in this world, not even a thorn that pricks him, but that God expiates some of his sins thereby." (Al-Bukhari and Muslim)

Suicide indicates impatience and a lack of trust in God. It is thus prohibited for Muslims and considered among the major sins that is subject to the will of God on the Day of Resurrection; He may either forgive it or punish for it.

The so-called mercy killings come under the same ruling. Although painkillers may be prescribed for those who are terminally ill or badly injured, it is not allowed to use or be given medications that are known to cause death either sooner or later.

A basic principle of Islamic Shari`ah is that harm cannot be removed by something else that is equally harmful, so it is not permitted to use medications that will cause greater harm than the disease itself, which is the taking of a human life without a legally just cause.

As for abortion, it is unlawful in Islam to terminate a pregnancy at any stage unless there is a justifiable reason, and then, only within very precise limits.

If the pregnancy is within the first forty days and aborting it serves a legitimate purpose or will prevent harm, then it is permissible to do so.

But fear of difficulty in raising children or maintaining and educating them or the couple's belief that they already have enough children is not a permissible justification for abortion.

After four months, it is not lawful to abort a pregnancy unless a group of trustworthy specialists decide that keeping the fetus in its mother's womb will lead to serious medical consequences or threaten her life.

Even then, it may only be done after all means of eliminating the danger and keeping the fetus alive have been exhausted. In this case, the concession allowing abortion is made in order to avert the greater of two evils or serve the greater of two interests.

We hope this answers your questions.

Keep in touch.

Source: This answer is based on the book of Clear Your Doubts about Islam by Sahih International.

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Dear Frederica,

Thank you for your question.

Islam is often accused of having legislation that encourages retaliation rather than forgiveness.

But the Quran itself refutes this, saying:

{But whoever overlooks from his brother [i.e., a killer] anything, then there should be a suitable follow-up and compensation to [the victim's heir] with good conduct. This is an alleviation from your Lord and a mercy.} (Al-Baqarah 2:178)

{And the retribution for an injury is one like it, but whoever pardons and makes reconciliation - his reward is [due] from Allah. Indeed, He does not like the unjust.} (Ash-Shura 42:40)

 Justice is the ruling spirit of Islamic law. However, the changing definition of terms such as "civilized", "freedom" and "equality" have resulted in criticism of Islamic laws and the argument that in view of the changing world, the Shari'ah is outdated.

 To a believing Muslim, this amounts to denial of the wisdom of God who put us on this earth with a purpose in life and a responsible role to fulfil.

Punishment has always been an integral part in the concept of justice. Islam considers crime an act of injustice towards society as well as a sin. Punishment is not atonement for sin because a sin can only be forgiven through sincere repentance.

A crime, however, is the infliction of harm upon others which cannot be forgiven by repentance alone.

The object of all penal systems is to punish the offender and protect society from reoccurrence of the crime.

However, if societies were to rely only upon punishment, they would fail miserably. An environment of healthy morality and faith must be the norm, where right conduct is encouraged by all and wrongdoing is opposed and made as difficult as possible.

 In Islam, penalties are only part of a larger integrated whole. They cannot be properly understood nor justifiably implemented in isolation.

God has ordained a body of mutual rights and obligations. He has also set certain bounds and limits to be observed by everyone for the maintenance of justice.

If men and nations want to have peace and safety on the highways of life, they must remain within the "traffic lanes" marked out for them and observe the "signposts" erected along their routes. Otherwise, they endanger themselves and others and thus subject themselves to penalties - not out of reprisal but in order in regulate and preserve orderly interactions among all people in society.

In many non-Muslim societies today, there are ongoing debates about the death penalty. In Islam the matter has been decided by the Creator, who said: "And there is for you in legal retribution [saving of] life, О you [people] of understanding, that you may avoid [sin]." (Al-Baqarah 2:179)

The verse alludes to the fact that such punishments serve as a strong deterrent to crime. They are of a functional nature, to regulate and prevent reoccurrence.

There are basically three categories of punishment in Islamic Shari`ah:

First is hadd, fixed punishments for a few specific crimes that were divinely ordained.

Second is qisas, for homicide and assault, in which the victim or family of the deceased has the right to legal retribution or else to accept monetary remuneration or even to pardon the offender, both of which serve to avert capital punishment.

The Quran highly recommends forgiveness. An injured party may take particular circumstances into account or overlook the offense with the expectation of being compensated by God in the next life.

And third is ta`zeer, which is a discretionary penalty decided by the court.

There are stringent conditions which must be met for any of these to be applicable, and strict procedures must be followed before any person can be convicted and punished.

Another important function of these penalties is educational. They are intended to instill in society a deep feeling of abhorrence for transgression against fellow human beings and against God.

Once one understands the basic concepts, objectives and framework of Islamic Shari`ah, he cannot but conclude that it is capable of creating the most humane and just society.

Difficulties arise only when critics try to measure the ocean of divine knowledge, wisdom and justice with their own imperfect criteria and understanding.

We hope this answers your question.

Keep in touch.

Source: This answer is based on the book of Clear Your Doubts about Islam by Sahih International.

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