Dear Edison,

Thank you for your question.

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

I do not know what you mean by 'black magic'. I am not sure how you define that and how you know if someone had practiced it on you!

'Magic', 'soothsaying', and jinn-related stuff are, unfortunately, common practices in some Muslim countries. These are practices that had only brought Islam and Muslims a bad name.

It is true that these matters are mentioned in one context or the other in the Quran. However, the Quran instructed us how to deal with these matters, which is to believe that no harm could even happen to you except by God's permission.

They followed [instead] that which the evil ones used to practice during Solomon's reign - for it was not Solomon who denied the truth, but those evil ones denied it by teaching people sorcery -; and [they follow] that which has come down through the two angels in Babylon, Harilt and Mirfit-although these two never taught it to anyone without first declaring, "We are but a temptation to evil: do not, then, deny [God's] truth! And they learn from these two how to create discord between a man and his wife; but whereas they can harm none thereby save by God's permission, they acquire a knowledge that only harms themselves and does not benefit them - although they know; indeed, that he who acquires this [knowledge] shall have no share in the good of the life to come. For, vile indeed is that [art] for which they have sold their own selves -had they but known it! (Quran 2:102)

Mohammad Asad commented on his translation of the word 'sorcery' by saying:

"The above passage does not raise the question as to whether there is an objective truth in the occult phenomena loosely described as "magic", or whether they are based on self-deception."

But the effect of 'magic' being a matter of 'deception' is stated clearly in the Quran in another context that described the works of Pharaoh's sorcerers as 'striking people with awe' rather than something that has any objective nature.

We read in the Quran:

And the sorcerers came unto Pharaoh [and] said: "Verily, we ought to have a great reward" if it is we who prevail." Answered [Pharaoh]: "Yes; and, verily, you shall be among those who are near unto me." They said: "O Moses! Either you shall throw [your staff first], or we shall [be the first to] throw." He answered: "You throw [first]." And when they threw down [their staffs], they cast a spell upon the people's eyes, and struck them with awe, and produced mighty sorcery. (Quran 7:113-116)

So, there is no real objective nature for this 'magic' but it is rather a matter of deception. And the 'hadith' that narrates that the Prophet (peace be upon him) was influenced by magic is not credible enough; simply because it contradicts with the clear Quranic statements that confirm that the Prophet (peace be upon him) is under no influence of 'magic' as the disbelievers claimed.

Therefore, I would advise you to seek refuge in God from any evil (whether real or perceived) and rely on Him, and simply ignore those who claim to have harmed you through their tricks of deception. No one could harm you if God protects you.

We hope this answers your question.

Keep in touch.

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Dear Edgar,

Thank you for your question.

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

"An eye for an eye" is part of a Quranic verse that mentions the Law that God had revealed in the Torah:

And We ordained for them in that [Torah]: A life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and a [similar] retribution for wounds… (Quran 5:46)

This is a verse. However, it is incorrect for an individual Muslim to take an action related to a legal matter only based on one evidence (such as a verse from the Quran or Hadith of the Prophet (peace be upon him). An action cannot be decided unless all verses and Hadiths related to the topic are put in one context.

Generally speaking, if we put all the scripts related to punishments for crimes, in other words, Islamic criminal law, we will learn the following guidelines:

- Criminal rulings are to be applied by a government and never by individuals upon individuals. If we leave it up to individuals to apply the Islamic law, the consequence is that the society will become chaotic. Thus, it is prohibited for an individual Muslim to apply such laws on his/her own, even if the government falls short in applying such laws, from that individual's point of view.

- The application of punishments in the Islamic law is always subject to a long list of conditions before this punishment (hadd) is applied. A judge cannot have a shadow of doubt as he/she sentences a suspect with a hadd. That is why circumstantial evidences are not enough in cases of murder and similar major offences that fall under hudud.

- The punishment that is prescribed in the Quran, which scholars call a hadd, is usually a maximum sentence that a judge could use if the circumstances of the crime dictate that. Lighter punishments could also apply depending on the several factors, such as the specific situation of the crime, a state of war that the whole community is going through, etc.

- In the specific case of murder, there is a room in the Islamic law for the relatives of the murdered to pardon the murderer and agree on some compensation. These provisions are subject to societies and traditions, but could also take the shape of written laws.

Therefore, the answer is yes: You will be committing a major sin if you take the 'eye for an eye' law in your own hand. Thus, if you accuse someone of murder of a relative of yours, follow all the possible legal means in order to get the murderer punished according to whatever punishment that the law of the land prescribes. It is prohibited to take such matters in your own hands.

We hope this answers your questions.

Keep in touch.

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Dear Raquel,

Thank you for your question.

Answering your question, Dr. Mohsen Haredy, PhD in Islamic Studies and Former Executive Manager and Editor-in-Chief of E-Da`wah Committee in Kuwait, states:

Muslims believe that Jesus (peace be upon him) is one of the prophets sent by God (Allah) to guide people to the worship of the One True God.

Muslims believe that Allah revealed a book to Prophet Jesus (peace be upon him) and they believe that the name of that book is Al-Injeel (The Gospel). This is a basic principle in Islam.

We read in the Quran:

{The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in God and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers.” And they say, “We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.”} (Quran 2:285)

When Angel Gabriel asked Prophet Muhammad (peace be upon him) about the meaning of faith, the Prophet said:

Faith means to believe in Allah [God], His angels, His books, His messengers, the Last Day, and to believe in His divine will and decree, both good and bad. (Al-Bukhari- emphasis added)

Muslims believe that Jesus never claimed divinity. Jesus never claimed that he is God or even the son of God. Jesus preached the same message that all previous prophets preached; i.e. to worship God alone.

We read in the Quran:

{[…] the Messiah has said, “O Children of Israel, worship Allah, my Lord and your Lord.” Indeed, he who associates others with Allah – Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.”} (Quran 5:72)

And:

{[Jesus said] I said not to them except what You commanded me – to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness.} (Quran 5:117)

With regard to the authenticity of the history of Jesus, Muslims believe that the Christians themselves believe that the books that they have were not revealed in that form from God, nor do they claim that the Messiah wrote the Gospel we find today or that it was written during his lifetime.

Imam Ibn Taymiyyah said:

"With regard to the Gospels that the Christians have, there are four Gospels, Matthew, Mark, Luke and John. They are agreed that Luke and Mark did not see the Messiah; rather he was seen by Matthew and John. These four accounts which they call the Gospel, and they call each one of them a Gospel, were written by these men after the Messiah had been taken up into heaven. They did not say that they are the word of God or that the Messiah conveyed them from God, rather they narrated some of the words of the Messiah and some of his deeds and miracles." (Al-Jawab al-Saheeh 3/21)

Ibn Hazm said: 

"With regard to the Christians, there is no dispute among them or anyone else that only one hundred and twenty men believed in the Messiah during his lifetime… and all of those who believed in him concealed themselves and were afraid during his lifetime and afterwards they called people to his religion in secret and none of them disclosed himself or practised his religion openly, because any of them who was caught was executed. 

They continued in this manner, not showing themselves at all, and they had no place where they were safe for three hundred years after the Messiah was taken up into heaven. 

During this time, the Gospel that had been revealed from Allah disappeared, apart from a few verses which Allah preserved as proof against them and as a rebuke to them. Then when the Emperor Constantine became a Christian, the Christians prevailed and started to practise their religion openly and assemble in safety. 

If a religion is like this, with its followers practicing it in secret and living in constant fear of the sword, it is impossible for things to be transmitted soundly via a continuous chain of narrators and its followers cannot protect it or prevent it from being distorted." (Al-Fasl 2/4-5)  

Muslims also believe that these books did not remain in the languages in which they were originally written; rather they were translated, more than once, by people whose level of knowledge and honesty is unknown.

The contradictions in these books and their shortcomings are among the strongest evidence that they have been distorted and that they are not the Gospel (Injeel) that Allah revealed to His slave and Messenger Jesus (peace and blessings of Allah be upon him).

Let me raise the following questions:

Could the writers of the Bible, namely- Mark, Luke, Mathew, John, and Paul be pen names?

What are their family names? When did they write the Bible? Did they know Jesus? Did they walk with Jesus? Did they eat with Jesus? Did they talk to Jesus? Who did invent the word “trinity”?

They wrote the Bible, and they often say, “according to”. When you write a letter, do you say, “according to”?

According to means there is a third party. Where in the world would a document with one name attributed to it, with four different writers who did not meet the man they are writing about, be accepted as sound and authentic?

Yet, in their words, the first mentioning of the trinity came from them. The first mentioning of Jesus being divine or a man-God came from them. The first mentioning of Jesus being the son of God came from them. Jesus never said in his own words any such thing.

Some Bible scholars and some Church fathers agree that Mark, Luke, Mathew, John, and Paul never met Jesus and they were not his disciples. They were not even followers of the disciples. They were just writers and historians.

This is what Muslims believe about the records of Prophet Jesus (peace be upon him).

===============

Source: This answer first appeared on www.aboutislam.net.

We hope this answers your questions.

Keep in touch.

About the author:

Dr. Mohsen Haredy holds a PhD in Hadith literature from Leiden University, the Netherlands. He is the former Executive Manager and Editor-in-Chief of E-Da`wah Committee in Kuwait. He graduated from Al-Azhar University and earned his MA in Hadith literature from Leiden University.

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Wa alaikum assalamu wa rahmatullah wa barakatuh

Dear questioner, thank you very much for your very important question that reflects your deep concern about teaching your children the commands of Islam and implanting in them the Islamic faith and practice.

With regard to your question, Dr. Hatem Al-Hajj, a PhD holder in Comparative Fiqh, mentions the following basics for Islamic upbringing:

A) The relation with Allah

The most central and pivotal fundamental is the relation with Allah. In other words, our aim is to develop the personalities of our children to the end that they will be conscious of their responsibility to Allah.

Al-Munawi (a famous Muslim scholar) said, in Fayd Al-Qadeer (2/140): “He who reaches [i.e. the pleasure of Allah] has gained everything and he who misses his besought Lord (Allah) has missed everything.”

The essence and goal of all the messages is to make the human conform to the divine, which is the natural course and only one that will grant us humans success and happiness in both lives.

B) Treating the human being as a whole (body and soul)

Allah said:

[So mention] when your Lord said to the angels, "Indeed, I am going to create a human being from clay. So when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration." (Saad 38:71)

This makes Islam works on the refinement without suppression of the genuine human inclinations and directing them for the wellbeing of the individual and the society.

The examples of this concept in the Islamic teachings are many, including how Islam addressed our desires of food and sex. With regard to sex, for instance, you find that Islam didn’t consider it filthy or disgraceful as long as it is done in wholesome way that will protect the honor and rights of both parties, and – equally important- the rights of the fruits of these relations, the children. So when that issue is addressed with the child at the appropriate time, the parent will make sure s/he will respect that this desire is part of the making of their child and make the child feel normal and wholesome having it, but exhort him to exercise it in a way that is wholesome and conducive to the wellbeing of themselves, their partners, children and the society at large.

This concept should make us more balanced in our raising of the kids, not ignoring their need of food, clothes, shelter and the different means of decent living – which may vary in different cultures and places – at the same time we realize that we are not raising cattle, and that our kids need emotional and spiritual sustenance as much as they need the physical one.

Also, we will try to teach them about their religion, without ignoring the importance of math and science and the other fields of beneficial knowledge, which will help them earn a living and function in life in a way that will help them and their ummah.

C) Moderation

Narrated by Anas ibn Malik: “A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, ‘where are we from the Prophet as his past and future sins have been forgiven.’ Then one of them said, ‘I will offer the prayer throughout the night forever.’ the other said, ‘I will fast throughout the year and will not break my fast.’ the third said, ‘I will keep away from the women and will not marry forever.’ Allah’s Apostle came to them and said, ‘Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion is not from me [not one of my followers].” (Al-Bukhari)

Islam doesn’t only teach us moderation in actions or worship, but even in feelings that some may think are beyond our control. The Messenger of Allah said: “Love those you love with moderation, for they may be your foes one day. And hate those you hate with moderation for they may become your beloved one day.” (Ahmad)

In other words, moderation is the way of Islam in all things and one of the most important concepts and pillars of upbringing in Islam.

D) Knowing and respecting the capabilities of man and striking a perfect balance between the potential and goal

Allah said:

Does He who created not know, while He is the Subtle, the Acquainted? (Al-Mulk 67:14)

You need to learn about your child’s capabilities (strengths and weaknesses) because each individual has his own fingerprint and personal print and map. You need to learn the map of your child’s mind and the keys to all the doors.

Some people do a lot of good deeds but at the same time do a lot of bad ones, they have the power of doing great actions but lack the power of abstinence from bad ones. Some people can fast every other day but do not give a lot of sadaqah. So Allah gave us a variety of worships and made 8 doors for the heavens. The Companions of the Prophet (peace be upon him) were not all scholars or great commanders, yet they all used their potential to the maximum in the work of righteousness and in the service of their religion.

Your son may excel in math and not in social studies, so enhance his math and help him with social studies without undue pressure on him to excel in this subject as he does in the other. Also if he is truthful but selfish, commend him for his truthfulness and try to enhance it by showing him that the truthful one will eventually win. And work with patience on his selfishness while knowing that he may not wind up being a very generous person but at least he should pay his Zakah.

The balance of the child’s potential and the parents’ objectives is quiet essential for good parenting.

E) Habits, characters, personal inclinations and traits all can be changed

Many people think that personalities and personal traits are set in stone and can never be changed such as nervousness and miserliness. However, Islam believes that all these are changeable not only that, Islam makes it mandatory on the person to change himself which indicates that change is possible. Allah said:

Allah burdens not a person beyond his scope. (Al-Baqarah 2:286)

And since Allah made obligatory on us to control our anger then it is understood that this is within our capacity.

Also the Prophet said: ”Becoming knowledgeable is but by seeking knowledge and, becoming patient and wise is by training oneself to be so and, he who seeks good will be given it and he who seeks bad will be given it.”

So, when Allah commands us to control our anger no one can say ‘I can’t because I am a nervous person’. You should emphasize this concept to your child and don’t give up on him and continue to work with him on his “disappointing” personal traits to get the best out of him/her.

Please, keep in touch.

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Source: Taken with modifications from Amjaonline.org

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Dear Charles,

Thank you for your interesting question and your keenness to know about Islam.

The Prophet Muhammad (peace be upon him) disclosed that God rewards according to the intention of each individual. The non-believer expects to be rewarded for his deeds in the present life because he denies or doubts the existence of another life after his death.

Thus, he is keen that people should recognize what he does; when he is praised and his deed publicized, he is pleased, for this is the reward he sought. He might also obtain a sum of money in payment for it or a prize. This is the compensation he likes most, and God grants it to him. But he is not given additional reward in the Hereafter simply because he neither desired it nor worked for it.

The believer, on the other hand, is not duly concerned with compensation in this life because he is striving for the greater eternal reward of the Hereafter. He does so by worshipping God as He stipulated and by working patiently, honestly and correctly to the best of his ability, even when no person appreciates his efforts. Because his deeds are done seeking God's acceptance, they are appreciated by Him and rewarded.

Islam teaches that there are two conditions for God's approval and reward of any deed: 1) that it is done explicitly for His acceptance and approval and 2) that it is consistent with the methods ordained by Him. In other words, a person must work for God according to the terms He has specified and not according to his own preferences or those of other people. In order to know exactly what God expects of His servants, it is necessary to refer to the legislation revealed by Him in its final form through Muhammad, the final Prophet (peace be upon him).

Related Answers:

Is There Life after Death?

What is a Muslim?

Do Muslims Worship God or Allah?

Is Islam a Universal Message?

Why Only One God?

Why Were We Created?

We hope this answers your question.

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

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