The Fruits of Becoming a Muslim
Jamaal al-Din Zarabozo
Earlier many of the important features of Islam were presented. Before concluding this chapter, the author would like to emphasize some of the important fruits that are bestowed upon a Muslim due to his conversion and following attachment to Islam.
It is important to note and appreciate that all of the benefits of Islam accrue to the human. It is solely for his own benefit that Allah has provided His guidance to humankind. Allah, Himself, is not in need of humankind’s worship. He is free of all needs but in His Mercy He has shown humankind the proper mode of behavior to meet His approval. Thus, He says,
Whoever goes right, then he goes right only for the benefit of his ownself. And whoever goes astray, then he goes astray to his own loss. No one laden with burdens can bear another's burden
(17:15)
In addition, those who reject Islam are only harming themselves.
Allah says,
Truly! Allah wrongs not mankind in aught; but mankind wrong themselves
(10:44)
(A) Knowing Allah, the individual’s God, Lord and Creator
The greatest benefit of becoming a Muslim and growing in Islam is that the individual is able to truly know Allah. The believer knows Allah not in some vague, dry, philosophical sense. Instead, for example, the believer knows Allah in detail via His Names and Attributes, the knowledge of which Allah has graciously provided in the Quran and Sunnah. Every one of Allah’s names should lead a person to greater love of Allah as well as greater fear of Him, accompanied by attempting to get closer to Him with those great attributes by performing righteous deeds.[1]
Ibn Taimiyyah noted, “Whoever knows the names of Allah and their meanings, believing in them, will have a more complete faith than the one who does not know them but just believes in them in general.”[2] Ibn Saadi also noted, “Whenever a person’s knowledge of Allah’s beautiful names and attributes increases, his faith also increases and his certainty is further strengthened.”[3] If one has a good knowledge of Allah’s names and attributes, one will then have an opening to understanding what takes place in this creation. This fact was beautifully expressed by ibn al-Qayyim when he said, “Whoever knows Allah, knows everything other than Him. Whoever is ignorant of his Lord is even more ignorant of everything other than Him.”[4]
Indeed, the effect of this knowledge should be so great that a true understanding of those names and living according to their implications should lead one directly to Allah’s pleasure and paradise. In fact, the Messenger of Allah (peace and blessings of Allah be upon him) clearly told this Muslim nation, “Allah has ninety-nine names, one hundred less one. Whoever memorized them all by heart will enter Paradise.”[5]
The Prophet (peace and blessings of Allah be upon him) described the type of transformation that takes place when the individual really knows Allah and has thereby truly tasted the sweetness of faith. The Prophet (peace and blessings of Allah be upon him) said, “[There are] three characteristics that if a person has them, he has tasted the sweetness of faith: that Allah and His Messenger are more beloved to him than anything else; that he loves a person and he only loves him for the sake of Allah; and that he hates to return to unbelief in the same way that he hates to be thrown into the Fire.”[6]
There is still another further very important and fascinating aspect. This is an aspect that some seem to overlook although Allah has mentioned it in various places in the Quran. This Islam engenders in the human a special type of relationship with his Creator and God. It is a relationship which, as Allah Himself describes it, leads the individual to be pleased with his Lord. In other words, the person develops an appreciation of Allah. Allah becomes dear to Him. The individual becomes pleased with Allah because he begins to understand the beauty, excellence and perfection of Allah and all that Allah wills. It becomes no longer a matter of submitting to the One who deserves such submission and obedience. It becomes a matter of appreciating who Allah is, what Allah has decreed, what Allah has commanded and what Allah will do to the humans.
The individual realizes that he can experience nothing but pleasure with Allah. Islam, thus, allows the person to truly understand and appreciate his Lord and Creator, such that he becomes very happy with his Lord, leading him in turn to want to become pleasing as well to his Lord. Thus, Allah says, for example:
And the first to embrace Islam of the Emigrants and the Helpers and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success
(9:100)
Allah will say:
‘This is a Day on which the truthful will profit from their truth: theirs are Gardens under which rivers flow (in Paradise) - they shall abide therein forever. Allah is pleased with them and they with Him. That is the great success (Paradise)’”
(5:119)
(B) True Happiness
Allah says, “Whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve” (2:38). Allah has emphasized these words when He said, “But if, as is sure, there comes to you guidance from Me, whosoever follows My guidance, will not lose his way, nor fall into misery. But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment. He will say,
‘O my Lord! Why have You raised me up blind, while I had sight (before)?’ (Allah) will say, ‘Thus did you, when Our Signs came to you, disregard them, so will you, this day, be disregarded’”
(20:123-127).
God is an individual’s Creator. In addition, it is the knowledge of Him and the relationship with Him that the soul is seeking. Hence, without this relationship, sorrow will enter into a person’s life. On the other hand, knowing Allah and establishing the proper relationship with Him will bring about true happiness.
Throughout history, scholars and pious people have tried to express the joy and contentment that enters into their hearts via knowing their Lord. A famous scholar of Islam, Ibn Taimiyyah, attempted to express the joy that he felt from his faith in Allah and the deeds he performed. He once said, “In this world there is a Paradise that whoever does not enter it will not enter the Paradise in the Hereafter.” He also said, “What can my enemies do to me? Certainly, my paradise and garden are in my chest.”[7] In fact, ibn al-Qayyim, ibn Taimiyyah’s closest student who would visit him often in the citadel prison, stated,
Allah knows that I have never seen anyone having a better life than him. [This was true] even though he was in straitened circumstances and not living in luxuries and comforts. On the contrary, he was on the opposite extreme. Even though he faced imprisonment, torture and threats, he still had the most pleasurable life among the people, with the most relaxed feelings, strongest in heart and happiest of all of them. The experiencing of joy could be seen on his face. Whenever we were very fearful, feeling bad expectations and felt the earth constricting upon us, we would come to him and we only needed to see him and listen to his words that all of those emotions would leave us. Instead, we would be filled with rest, strength, certainty and tranquility. Exalted be the One who allows His servant to witness His Paradise before he meets Him.[8]
Of course, such a beautiful feeling from one’s faith was not restricted to ibn Taimiyyah. Ibn al-Qayyim quotes another devout Muslim as saying, “If the kings and the children of the kings knew what [felicity] we are in, they would fight us over it with their swords.” Yet another stated, “The inhabitants of this world are miserable. They leave this world and they do not taste the most wonderful aspect that it contains.” When asked what that was, he replied, “Love for Allah, knowing Him and remembering Him.” Ibn al-Qayyim also quoted another who said, “There comes some times in which I say, ‘If the people of Paradise are in a state like this, they are enjoying a good life.’”[9]
One author noted, “[The fruits of purification of the soul] are perpetual fruits for every times. The servant finds their taste, experiences their sweetness and moves about in its pleasures. Every time the person increases in the steps of purification, those fruits likewise increase.”[10] Ibn al-Qayyim further stated,
Do not consider that Allah’s words,
Indeed, the righteous will be in pleasure and indeed the wicked will be in Hell-fire
[82:13-14]
are restricted only to the pleasures and hell of the Hereafter alone. Actually, it applies to their [humans’] three stages, that is, the life in this world, the life in al-barzakh [after death and before resurrection] and the life in the permanent abode [after resurrection]. Those [purified souls] are in pleasure while the others are in a hell. Isn’t pleasure only the pleasure of the heart and punishment only the punishment of the heart? What punishment can be harsher than fear, worry, anxiety and uneasiness [faced by those whose souls are not purified]? [What can be harsher than] its turning away from Allah and the abode of the Hereafter, its clinging on to something other than Allah and its being disconnected from Allah?[11]
(C)Being Just with One’s Own Self:
Associating partners with Allah is a great form of wrongdoing. In particular, one is completely wronging one’s own soul and dignity by submitting to and worshipping beings that do not deserve a human’s worship whatsoever. Allah has stated in the Quran, while quoting Luqmaan,
Indeed associating [partners with Allah] is a great wrongdoing
(31:13)
Thus,
Allah has said in the Quran
O believers! Verily, the polytheists are impure
(9:28)
This is a spiritual impurity, illustrating that one is denigrating one’s soul.
Once the concept of pure monotheism is truly understood and embodied in a person, there is a certain type of nobility (for lack of a better word) and feeling of purpose that accompanies the soul. The person realizes that he is not to submit to, physically bow down or prostrate to anything or anyone other than Allah. He does not turn in his prayers to anyone other than Allah, nor can anyone grant him forgiveness save Allah. He does not turn to dead humans who, in reality, were no more than humans themselves. He does not sit at the base of wooden or metal idols that other humans themselves actually created. He does not fear any form of spirits such that he has to appease them by offering sacrifices to them. Furthermore, such a person will base his life on his belief in there being only one true God.
All of these things are forbidden to him by the concept of monotheism. But they are more than simply forbidden for him. He understands full well that all of these acts are not becoming a human being that Allah has created for a very special and noble purpose. All of these acts are beneath a human and, in fact, it is inconceivable that a person who has a sane understanding of reality would ever take part in those types of acts. Why should a human bow down and pray to another human who has to eat and drink to survive just like himself? How could anyone claim that another being has any share in the divinity with Allah and therefore is deserving of having others humble and prostrate themselves before him?
(D) Being Rescued from Earning Allah’s Punishment
Allah says in the Quran,
Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing)
(3:185)
Indeed, every human shall have to face the reality of death. After death, every individual will have to stand in front of his Lord and will be held accountable for all of his actions. For many among humankind, their beliefs, attitudes and actions will lead them to only one fate: the punishment and wrath of Allah. Being saved from that recompense is one of the greatest achievements anyone could possibly attain.
On the Day of Resurrection the difference between those who believed and those who refused to do so will be great. Note how Allah describes the events of that Day. Allah has said,
O mankind, fear your Lord! For the convulsion of the Hour (of Judgment) will be a thing terrible! The Day you shall see it, every mother giving suck shall forget her suckling babe, and every pregnant female shall drop her load (unformed): you shall see mankind as in a drunken riot, yet not drunk: but dreadful will be the Wrath of Allah
(22:1-2)
Allah also says,
Finally, when the Trumpet is sounded, that will be—that Day—a Day of distress, far from easy for those who disbelieve
(74: 8-10)
The disbelievers, due to their attitudes in this life and their intention to forever behave in the way that they were living, shall be devoid of all good on that Day. Allah will not bless them in any fashion and will not even look at them with any pleasure or approval. As Allah has stated (in more than one place) about the disbelievers,
As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter, nor will Allah (deign to) speak to them or look at them on the Day of Judgment, nor will He purify them (of sin). They shall have a grievous Penalty
(3:77)
(E) Allah’s Pleasure and Paradise in the Hereafter
Allah’s pleasure and one’s happiness in the Hereafter are the greatest and most important results of being a true Muslim. The life of the Hereafter is the only real life to be sought. Yet that real life will only be granted to those who can raise themselves above the lowly desires of this worldly life by seeking Allah’s pleasure instead. Thus, the Prophet (peace and blessings of Allah be upon him) said, “No one shall enter Paradise except a believer.”[12]
In other words, such a great and blessed life will only be for those who believed, practice Islam and purified their souls, thus pleasing Allah and deserving His blessed reward of Paradise in the Hereafter. It will not be for those who do evil in this life and who turn their back on Allah’s guidance. Allah reminds all of mankind of this fact when He says,
That abode of the Hereafter We shall give to those who intend not high-handedness or mischief on earth: and the end is (best) for the righteous
(28:83)
In fact, not only will Allah rescue the believers and purified souls from such a punishment on that Day, Allah will further purify them of all or any of remaining sins such that they will then be in a state where they are allowed to enter into Paradise. This is a special blessing that only comes to those who sought to purify themselves with belief and good deeds in this life.
Actually, the true Muslim and believer will experience happiness in all stages of his life. As noted earlier, he experiences true happiness in this life while others are seeking imaginary or mirage-type happiness. At the time of his death, also, his soul will flow freely from his body surrounded by a beautiful smell as he begins to experience the first taste of the pleasures of the Hereafter. The angels come to him and give him glad tidings of the things to come.
Allah has beautifully described what will occur in the following verse, “In the case of those who say,
Our Lord is Allah,’ and, further stand straight and steadfast, the angels descend on them (from time to time): ‘Fear not nor grieve! But receive the glad tidings of the garden (of bliss) that you were promised. We are your protectors in this life and in the Hereafter: therein shall you have all that your souls shall desire; therein shall you have all that you ask for! A hospitable gift from One Oft-Forgiving, Most Merciful!
(41: 30-32)
In the grave, also, he will experience happiness as his grave is expanded for him and he can see his seat in Paradise while the disbeliever’s grave is constricted upon him as he is viewing his seat in the Hell-fire.
Allah describes the believers on the Day of Resurrection with the following beautiful words,
Those for whom the good (record) from Us has gone before will be removed far therefrom. Not the slightest sound will they hear of Hell. They shall dwell in what their souls desired. The Great Terror will bring them no grief: but the angels will meet them (with mutual greetings): ‘This is your Day, (the Day) that you were promised
(21:101-103)
and
Allah says,
But Allah will deliver the righteous to their place of salvation: no evil shall touch them, nor shall they grieve
(39:61)
The believers will be saved all of the discomforts of the Day of Resurrection until they are granted entrance into Paradise:
(To the righteous soul will be said:) ‘O soul in (complete) rest and satisfaction! Come back to your Lord, well pleased (yourself), and well-pleasing unto Him! Enter, then, among My servants. Yea, enter My Heaven
(89:27-30)
And those who feared their Lord will be led to the Garden in crowds: until behold, they arrive there; its gates will be opened; and its keepers will say, ‘Peace be upon you! You have done well! Enter here, to dwell therein.’ They will say, ‘Praise be to Allah, Who has truly fulfilled His promise to us, and has given us (this) land in heritage: we can dwell in the Garden as we will: how excellent a reward for those who work (righteousness)
(39:73-74)
In reality, above and beyond all of that is that they shall receive Allah’s good pleasure.
Allah says
Allah has promised to the believers—men and women—gardens under which rivers flow, to dwell therein, and beautiful mansions in gardens of everlasting bliss. But the greatest bliss is the good pleasure of Allah: that is the supreme felicity
(9:72)
Finally, there comes the greatest reward of all for those who purified themselves in this life via true faith, good deeds and excellence in faith: the opportunity to see Allah. Allah has said,
“To those who do right is a goodly (reward), yea, more (than in measure)! No darkness or shame shall cover their faces! They are Companions of the Garden; they will abide therein (forever)”
(10:26).
In a hadith recorded by Muslim, the Messenger of Allah (peace and blessings of Allah be upon him) explained the “more” as being blessed with the ability to see Allah.
Becoming a Believer
Before discussing the articles of faith, a couple of introductory topics need to be touched upon. The first concerns the definition of “faith” or “belief” from an Islamic perspective. The second concerns the basis of one’s faith.
The Definition of “Belief”
For many an English speaker, “belief” simply means the acknowledgment the something is true. Thus, one can be asked, “Do you believe that God exists?” and the reply may be, “Yes.” The same person may be asked a follow-up question, “Does your belief in God have any influence or ramifications upon your life, your deeds and your goals?” To this question, the same person who says he believes in God will reply, “No.” Given this common scenario, the following question must be addressed: Could this type of belief possibly be equivalent to what Islam means by, for example, “belief in Allah”?
The foundation of one’s Islam starts with what is in one’s heart and one’s beliefs. Thus, Islam has put a great emphasis on what to believe in, as shall be discussed in this chapter. At the same time, though, Islam also stresses what “belief” is supposed to be. Belief, from an Islamic perspective, cannot be something that a person claims is in his heart while it has no influence on the person’s life and behavior. On the contrary, the beliefs in the heart should be the driving force behind everything the individual does. The true and effective beliefs never remain at an abstract level but their influence is manifested on a day-to-day practical level. To take a simple example, the question of cheating and stealing is directly related to one’s overall belief system. If a person believes that these acts are morally wrong and that there is an all-knowing, just God who will hold him accountable for his deeds, he will most likely refrain from such acts. But if a person does not believe in any eternal ramifications or any day of judgment, his deciding factor may only be the chances of being caught and the severity of the punishment for those acts.
In fact, true belief does much more than make a person realize the negative or positive ramifications of an act. As a person develops in his faith and his beliefs become stronger, his faith molds the very way he looks at thing. His love for something and his hatred for something is determined by his beliefs about that thing. For example, when he recognizes that God loves something, he realizes that that thing must be wonderful and also deserving of his love. On the contrary, if God dislikes something, the individual realizes that that thing must be filled with traits that are deserving of his dislike as well.
One can take the example of smoking. Someone may believe that smoking is harmful and wrong by accepting the facts showing smoking to be harmful as true but he continues to smoke and he does not let what he recognizes to be true guide his actions. In other words, he does not submit to the truth he sees nor does he implement what it implies. His factual knowledge about smoking has not permeated into his heart such that he develops a hatred for smoking due to its evils. Hence, his recognition of the facts is not the same thing as “belief” or, in Quranic terms, imaan. Imaan necessitates that one has the willingness to submit to or enact what one recognizes to be true. In the case of true belief or Imaan, if that Imaan is strong and healthy at that moment, then it will put the feeling of hatred in the person’s heart for that act that he believes to be wrong or harmful. It will keep the person from wanting to commit that harmful act.
At the same time, it will put the love for all good deeds into his heart. Thus, Allah says,
Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience hateful to you. These! They are the rightly guided ones
(49:7)
Such a faith will, therefore, rule his life and it will guide him to what he should do. (If, however, his faith is weak and can be overcome by other forces in the heart, it may not have that effect.)
Therefore, true belief means that one acts in accordance with that belief. When, for example, an individual says that he believes in the angels, it means that he knows that the angels are present and that they are actually recording his deeds. This should affect him in that he will not perform those deeds that he does not want those angels to see and record.
Thus, a thorough study of the Quran and Sunnah shows that faith or Imaan has certain components. These components were summed up by the earliest scholars in their saying, Imaan is statement and action.” Statement here includes both statement of the heart (affirmation) and statement of the tongue (verbal profession). Action includes both the actions of the heart (willingness to submit, love and so forth) and actions of the body (such as prayer and so forth).[1]
For the sake of clarity, over time, these two components were broken down into the three following essential components of Imaan(1) Belief in the heart; (2) Profession by the tongue; (3) Performance of deeds by the physical parts of the body.
In sum, faith, meaning true and definitive belief in something, should lead to a corresponding submission to what one believes in. Otherwise, it is simply an acceptance of a fact but it is not the Islamic concept of “faith” (imaan). Thus, Ibn Uthaimeen wrote,
Imaan is the affirmation that requires acceptance and submission. If a person believes in something without acceptance and submission, that is not imaan. The evidence for that is that the polytheists [Arabs] believed in Allah’s existence and believed in Allah as the Creator, Sustainer, Giver of Life, Bringer of Death and the Manager of the Universe’s Affairs. Furthermore, one of them even accepted the messengership of the Prophet Muhammad (peace be upon him) but he was not a believer. That person was Abu Talib, the uncle of the Prophet (peace be upon him)… But that [belief in the Prophet (peace be upon him)] will not avail him whatsoever because he did not accept and submit to what the Prophet (peace be upon him) brought.[2]
The second introductory issue concerns the basis for one’s faith. In the English language, there is a common conception that “faith” implies believing in something that one cannot prove. In other words, “faith” requires what is known as a “leap of faith,” where one goes beyond what can be rationally accepted to mere blind acceptance and belief. This approach is very much contrary to the Islamic conception.
From an Islamic perspective, one’s faith must be "knowledge-based," so that both the heart and the mind find solace in it and submit to it with a firm resolution. Islam does not demand that humans believe in matters that go against their own nature and reasoning that God has given them. Instead, Allah calls upon humans to reflect—look at the creation, at their own selves and everything around them. Allah points to different aspects of the creation and describes them as signs for those people who reflect.
When humans honestly reflect upon the creation around them, very clear conclusions should result: (1) This existence could not have come about without a wise and intelligent creator and (2) such a wise and intelligent creator would not create this without some purpose behind it. Thus, Allah says, “Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying),
Our Lord! You have not created (all) this without purpose, glory to You! (Exalted be You above all that they associate with You as partners). Give us salvation from the torment of the Fire
(3:190-191)
Allah also says
Do they not think deeply (in their own selves) about themselves? Allah has created not the heavens and the earth, and all that is between them, except with truth and for an appointed term. And indeed many of mankind deny the Meeting with their Lord” (30:8). Again, Allah says, “Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?
(23:115)
The Quranic argument is that it is not logically possible to come to any other conclusion. Indeed, if a person believes in God as the Creator, by definition it is unbecoming of such a noble and great Creator to create all of this order and beauty and yet have no purpose behind that creation. A person who believes in a creator yet believes that this creator had no purpose or thought behind his creation is describing a creator that is childlike and unintelligent. It is hard to believe that a creator like that could possibly come up with a creation like the one that everyone witnesses today. No, indeed, the creation points to certain attributes of the Creator and it points to there being an important and great purpose behind this entire creation. The whole nature of the existence points to the Creator being one of very special character who would not create anything of this nature simply in sport or jest. That Creator could only be Allah with His perfect and sublime attributes—that is, this creation needs Allah and it could not be just and proper except under the control of Allah, exactly as Allah is. Thus,
Allah says in the Quran,
Had there been therein (in the heavens and the earth) gods besides Allah, then verily they both[3] would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him
(21:22)
A second very important conclusion that one can derive by simply pondering over this creation is that the one who created this from nothing can easily recreate it. If He has the ability to recreate things even after their demise, this also means that He has the ability to resurrect them and bring them all in front of Him. This thought, obviously, has very ominous repercussions for humans and their behavior in this world. Thus, Allah points out this fact and reminds humans of its meaning throughout the Quran.
For example,
Allah says,
See they not that Allah, Who created the heavens and the earth, is Able to create the like of them. And He has decreed for them an appointed term, whereof there is no doubt. But the wrong-doers refuse [the truth and accept nothing] but disbelief
(17:99)
Another set of verses state,
And he [the human] puts forth for Us a parable, and forgets his own creation. He says, ‘Who will give life to these bones when they have rotted away and became dust?’ Say (to them O Muhammad), ‘He will give life to them Who created them for the first time! And He is the All-Knower of every creation! He, Who produces for you fire out of the green tree, when behold, You kindle therewith. Is not He, Who created the heavens and the earth Able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is! So Glorified is He and Exalted above all that they associate with Him, and in Whose Hands is the dominion of all things, and to Him you shall be returned
(36:78-83)
The one who negates the resurrection is expecting that Allah will treat the wrongdoers like the pious people. This is an unbecoming expectation of Allah. Allah makes it clear that such will never be the case, highlighting that such thoughts can only come from those who disbelieve in God.
Allah says,
And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire! Shall We treat those who believe and do righteous good deeds, as the evildoers on earth? Or shall We treat the pious as the wicked?
(38:27-28)
Although it is beyond the scope of this work, the Islamic beliefs in the Quran and the truthfulness of the Prophet Muhammad (peace and blessings of Allah be upon him) are also based on clear and direct evidence. The belief in the Quran as being a revelation from God is not a blind belief but is directly related to the miraculous nature and extreme beauty of this book itself. Similarly, believing in the Prophet Muhammad (peace and blessings of Allah be upon him) is also supported by signs pointing to his coming in earlier revelations, the Prophet’s own noble character, the victory that God bestowed upon him, the change that was brought about in an entire generation and afterwards under his guidance and so forth.
The point is that the Islamic beliefs in God as the only creator and lord, the belief in a purpose of life, the belief in a resurrection, the belief in the Quran and the belief in the truthfulness of the Prophet Muhammad (peace and blessings of Allah be upon him) are all based on knowledge and an understanding that is consistent with one’s human nature. In fact, because they are knowledge-based, any increase in one’s knowledge related to these beliefs leads to an increase in one’s faith. Thus, knowledge and faith are never battling against each other in Islam. Again, this is because there are no mysteries or absurdities that one is demanded to believe in. Mysteries and absurdities require “leaps of faith” and they are completely absent and alien from Islamic beliefs.[4]
A Convert’s Wealth Earned Prior to Islam
When a non-Muslim embraces Islam, it is very likely that some portion of his wealth has come from sources that Islam considers illegitimate. For example, the convert could have money that resulted from interest-bearing transactions and investment, selling or serving alcohol and so on. What should the new Muslim then do with such wealth that is already in his possession?[1]
The general rule is that any wealth that one has in one's possession at the time of conversion remains the property of the convert regardless of how that wealth was gained, as long as it was gained in a legal fashion according to the laws the convert was living by. The individual is not held responsible for his lack of applying Islamic principles prior to his conversion. Thus, for example, Allah says, “Those who after receiving direction from their Lord, desist, shall be pardoned for the past” (2:275). This verse demonstrates that Allah overlooks the actions that one performs before the rulings reach him and he is obligated to follow such regulations.
Numerous people embraced Islam during the lifetime of the Prophet (peace and blessings of Allah be upon him) yet there is no record of him asking any of them about the wealth in their possession and how they obtained such wealth. Indeed, even marriages that took place before the conversion were not questioned or examined to see if their contracts met the Islamic standards. In fact, there are various reports that demonstrate that the Prophet explicitly approved of the converts keeping the wealth in their possession. Actually, the person earned such wealth believing that there was nothing wrong with what they were doing. Hence, they are allowed to keep such wealth. Their case is different from a Muslim who knowingly deals in alcohol, for example. Such a Muslim, even after repenting from such an act, is not to keep that ill-earned wealth.
However, the situation is different if the convert has, at the time of his conversion, not yet received money that is from a source that Islam considers illegitimate. For example, the individual could have sold and delivered someone alcohol on July 1 but the agreement between them is that he is not to be paid until December 1. In the meantime, say in September, the one who sold the alcohol converts to Islam. It is possible to look at this and say that since the contract was concluded before his conversion, he is still entitled to this money, as this is wealth he earned before becoming Muslim.
However, the majority of the scholars state that he no longer has the right to that money. They quote,
Those who after receiving direction from their Lord, desist, shall be pardoned for the past
(2:275)
once again. Now, the admonition has come to him and he can only keep what he received earlier and must forego anything additional.
Allah also says
If you repent, you shall have your principle
(2:279)
Thus, for example, the Prophet (peace and blessings of Allah be upon him) abolished all of the interest-bearing agreements during a speech in Makkah after many people had just embraced Islam. Hence, although those contracts were concluded before they had embraced Islam, the Prophet (peace and blessings of Allah be upon him) clearly voided the forbidden aspect of the contract.
In sum, once an individual embraces Islam he should from that moment on forego and not accept any wealth that is earned through forbidden means, regardless of whether the contract for that wealth took place before his conversion. Actually, now the individual should believe that such money is forbidden and therefore he himself should no longer wish to receive it or benefit from it. Given the nature of contracts nowadays, he may not be able to cancel the contract. If he is forced to receive such money, he should give it away and free himself from it. (Many mosques have specific accounts for monies received through illegitimate means but which one is forced to receive, such as interest on deposits, and will use that money is very specific ways as recommended by the scholars.)
Pre-Islamic Marriages
There is no question that Islam affirms the marriages that took place outside of Islam or before a person embraced Islam. The evidence for this is numerous. For example, in Soorah al-Masad, Allah refers to the wife of Abu Lahab, the Prophet’s uncle who vigorously opposed him, as well as to the wife of the Pharaoh. Numerous Companions of the Prophet (peace and blessings of Allah be upon him) were born before the advent of Islam and they were considered legitimate children of their parents. Indeed, the Prophet (peace and blessings of Allah be upon him) never ordered married Companions to remarry within Islam. In fact, the Prophet (peace and blessings of Allah be upon him) did not even ask them about the circumstances of their marriage contract, such as whether there were witnesses and so forth.
However, those relationships that were considered illegitimate by a convert's previous religion or law are also considered illegitimate in Islam. Thus, for example, one’s illegitimate child before embracing Islam remains illegitimate after one's embracing of Islam.[2] On the other hand, any children born via a legitimate pre-Islamic marriage will be considered legitimate children and continue to be the children of the Muslim convert.
One exception to this general principle of affirming pre-Islamic marriages is where the husband and wife are within the prohibited degrees of marriage. Thus, for example, in ancient Persia, brothers and sisters could marry one another. Such a marriage would be considered void as soon as either of the couple embraced Islam. Furthermore, in a polygynous situation, if a man is married to more than four wives, upon embracing Islam he must separate from some of them and may have, at the most, only four wives.
Some other important issues related to conversion to Islam must be touched upon. If a husband and a wife both embrace Islam at approximately the same time, then their marriage remains in tact and there is no need for them to take any further steps. If a man who is married to either a Christian or Jewish woman embraces Islam, the marriage also remains in tact and there is also no need for any further steps.[3] Those cases are clear and non-problematic. The problematic cases are: (1) a male convert married to a woman who is not Christian, Jewish or accepting of Islam; (2) a female convert married to a non-Muslim husband.[4]
The pertinent verses of the Quran related to these issues are as follows:
Allah says
O you who believe! When believing women come to you as emigrants, examine them, Allah knows best as to their faith. Then if you ascertain that they are true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them
(60:10)
Allah also says
And do not marry polytheistic women till they believe (and worship Allah Alone). And indeed a slave woman who believes is better than a (free) polytheistic woman, even though she pleases you. And give not (your daughters) in marriage to polytheistic men till they believe (in Allah Alone) and verily, a believing slave is better than a (free) polytheistic man, even though he pleases you. Those [polytheists] invite you to the Fire, but Allah invites (you) to Paradise and Forgiveness by His Leave, and makes His signs clear to mankind that they may remember
(2:221)
According to ibn al-Qayyim, when a woman married to a non-Muslim converts to Islam, the marriage becomes suspended and non-binding. In other words, she no longer is his wife in the sense of having marital relations or him being financially responsible for her.[5] However, the woman is free to choose between ending the marriage (thereby being free to marry somebody else but only after her waiting period is finished) or suspending the marriage in the sense of waiting for her husband to embrace Islam. In the latter case, whenever the man embraces Islam, the woman automatically returns to him as a wife with no need for a new marriage contract, even if the husband's conversion took place many years after that of the wife.
The strongest evidence for this conclusion is the case of the Prophet’s own daughter, Zainab. She embraced Islam but her husband, Abu al-Aas ibn al-Rabee, refused to do so for many years. Then, finally, after six years, he came to Madinah and the Prophet (peace and blessings of Allah be upon him) reunited the couple without a new marriage contract or dower.[6]
If a man embraces Islam and his wife is not a Muslim, Jew or Christian, then his retaining her as a wife will be harmful to her, as he will not be allowed to have marital relations with her or treat her as a full wife. Thus, in this case, the marriage comes to an end if the woman refuses to embrace Islam.
Allah says
“Likewise hold not the disbelieving women as wives”
(60:10)
The Special Rewards and Circumstances for the Convert
There are some statements of the Prophet (peace and blessings of Allah be upon him) that demonstrate that there are some special rewards and circumstances for the Muslim convert.
In general, an individual will enter Islam while his past will be filled with both good and evil deeds. The Prophet (peace and blessings of Allah be upon him) has explained what will happen to the individual with respect to those previous deeds.
Al-Bukhari records in his collection of authentic hadith: Hakeem ibn Hizaam said, “O Messenger of Allah, what do you think about the acts of worship I used to perform in the pre-Islamic days of freeing slaves, keeping the ties of kinship and giving in charity? Will I receive any reward for that?” The Messenger of Allah (peace and blessings of Allah be upon him) told him, “You have embraced Islam upon what good you had in the past.”[1]
One interpretation of this hadith is that the individual will be rewarded for the good that he did in the past and this reward is due to his embracing of Islam. It must be noted, though, that the Prophet (peace and blessings of Allah be upon him) did not explicitly tell him that he will be rewarded for those actions that he did before becoming a Muslim. In order for a deed to be acceptable to Allah, it must be done with the proper intention of pleasing Allah and with the certainty that it is correct according to Allah’s laws. These two conditions, obviously, are generally missing when discussing the deeds of disbelievers. Hence, others interpret this hadith in different ways.
One explanation is that those good deeds have developed a good character in the person and demonstrates a leaning toward doing good that he will greatly benefit from by now being a Muslim. This tendency toward doing good may have been what led him to Islam. In fact, it may have been because of those deeds that Allah blessed him by guiding him to Islam. The hadith may also mean that the person will still be rewarded for those deeds but in this world. This is part of the great mercy and justice of Islam that He does not allow any good deed to go unrewarded. Although such good deeds done by non-Muslims may not meet the conditions of being rewarded by Allah in the Hereafter, Allah does not ignore them and gives to such unbelievers in this life. Hence,
the Prophet (peace and blessings of Allah be upon him) said
The disbeliever is rewarded in this life by provisions for what he has done of good deeds
Recorded by Muslim
However, there is yet another statement of the Prophet (peace and blessings of Allah be upon him) that clearly states that if a person converts to Islam and does his best to complete and perfect his faith, he will indeed be rewarded for the deeds that he performed before becoming a Muslim. This seems to be a special bounty that Allah has chosen to bestow upon such people and Allah bestows His bounty upon whom He wills. The text of this hadith reads:
If a servant accepts Islam and completes his Islam, Allah will record for him every good deed that he performed before [his Islam] and Allah will erase for him every evil deed that he did before [his Islam]. Then everything after that will be according to a retribution. For every good deed, he will be recorded ten-fold up to seven hundred fold. And for every evil deed he will be recorded similarly [one] for it, unless Allah overlooks that for him
Recorded by Malik and al-Nasaa’i. According to al-Albaani, it is sahih. Al-Albani, Saheeh al-Jaami, vol. 1, p. 122
This hadith shows that a person will be rewarded for the good deeds that he performed before becoming Muslim. His evil deeds will also be erased after becoming Muslim. However, this is conditional. This is conditional upon the fact that he perfects or completes his Islam. That is, it is conditional that he remain away from the evil deeds after he becomes a Muslim.
This understanding is further supported by a hadith in both Sahih al-Bukhari and Sahih Muslim in which ibn Masood asked the Prophet (peace be upon him) if they were to be held accountable for the deeds that they performed in pre-Islamic times. The Messenger of Allah (peace be upon him) told him, “As for the one of you who excels in Islam, he will not be held accountable for it. As for the one who does evil [with respect to his Islam], he shall be held accountable for what he did in pre-Islamic times as well as in Islam.”
There is also a hadith in Musnad Ahmad which states, while the Prophet (peace be upon him) was speaking to Amr ibn al-As,
O Amr, didn’t you know that Islam wipes away all of the sins that one performed before it
This narration is from Musnad Ahmad. Sahih Muslim has virtually the same with a slight change in the wording
This hadith must be understood in the light of the previously mentioned hadith: if a person completes his Islam and excels in Islam, then all of his previous sins will be erased and overlooked. Otherwise, if he continues to perform such evil acts in Islam, his previous acts will not be overlooked.[2] However, this only applies to sins and evil deeds with respect to Allah. It does not include obligations that one still has to fulfill, such as debts or crimes that one may be punished for in this world.
Furthermore, there is even a stronger passage in the Quran.
Allah says
And those who do not invoke any other god along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe, and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful
(25:68-70)
Some scholars feel that that verse implies that previous evil deeds will be turned into good deeds. However, some say that it means that the person will then do good deeds in this life. Yet others say that it means that in the Hereafter the evil deeds will be transformed and the person will be rewarded for them due to the worry and remorse that he suffered because of them after becoming a Muslim.
In sum, the new Muslim convert is facing a very great opportunity. He is being given the opportunity to have all of his previous ills and sins immediately cancelled while possibly still being rewarded for good that he did before embracing Islam. This is part of Allah’s grace and mercy. It is conditional though. The convert must take his Islam seriously, practice it properly and be a true Muslim while keeping himself from falling into the evils that he practiced before becoming a Muslim. If he somehow allows himself to fall back into his evil practices of old, he then loses a great opportunity that Allah has graciously offered him.
Finally, there is a verse in the Quran and another hadith that deals specifically with the members of the People of the Book who convert to Islam. These people believed in earlier books and earlier prophets and then took the further necessary step of also believing wholeheartedly in the final prophet and book that their own prophets and books alluded to. Allah says about them, “And indeed now We have conveyed the Word, in order that they may receive admonition. Those to whom We gave the Scripture before it, - they believe in it (the Quran). And when it is recited to them, they say:
We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allah as Muslims.’[3] These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them
(28:51-54)
The Prophet (peace and blessings of Allah be upon him) also said, “There are three who will receive their rewards twice. [One of them is] a believer from the People of the Book who believed in his prophet and then also believed in Muhammad. He will receive two rewards…”[4]
well-known opinion of the Hanbali school. Another view is that this bathing is not obligatory under any circumstances. This is also a view held by some of the Hanbali school. A third view is that this bathing is recommended for anyone who embraces Islam. This is one of the views of the Hanafi, Maliki and Hanbali schools. A final view holds that this bathing is only recommended, unless an individual is in a state of sexual defilement or a woman has previously experienced menstruation or post-partum bleeding—in which case it becomes obligatory. In those cases, the bathing is required for the state of ritual purity required for the prayer.
Part of the reason for the difference of opinion on this issue is the existence of some reports in which the Prophet (peace and blessings of Allah be upon him) told some individuals who had embraced Islam to perform a complete bathing. However, as stated earlier, in order for such reports (or hadith) to be considered a proof in Islamic Law, they must meet very stringent conditions. These reports all have some minor defects to them and are considered weak by a number of hadith scholars.[2]
In addition, some scholars note that numerous people embraced Islam during the time of the Prophet (peace and blessings of Allah be upon him) and there is no record of there being a general order or understanding that such people were to bathe as part of the process of becoming Muslim. Furthermore, given this argument, the reports of the Prophet (peace and blessings of Allah be upon him) telling some individuals to bathe may be a sign that such bathing is recommended but not obligatory.
At the same time, though, the new Muslim is going to be required to perform the prayers.[3] It is a requirement for the prayer that an individual be in a state of physical purity and the act of bathing itself requires the intention of entering into a state of purity, as opposed to being simply for the sake of washing. Although some scholars argue that the individual’s previous state is overlooked by Islam, this does not seem to be a strong argument at this point. If the individual is sexually defiled or if a woman has experienced menstruation or post-partum bleeding, they will have to make a complete bathing before performing the prayer.
In sum, based on the overall evidence, it can be argued that bathing after making one’s declaration of the faith is, at most, a recommended act but not an obligatory act. This should not be looked at as a mere ritual without any significance. The person who embraces Islam definitely has had a spiritual rebirth and is setting about on a transformation of his life. In fact, for most converts, Islam is truly a life transformation very different from his previous pattern of life. Hence, he should prepare himself mentally, emotionally and physically. This bathing metaphorically removes from him all of the different types of physical impurities that may still be lingering on him. He is now ready to venture on his new path.
In any case, though—at least to be on the safe side—before one prays, one has to be in a state of physical purity which would require a complete bathing on the part of those who were sexually defiled or women who had experienced menstruation or post-partum bleeding in the past.
(2) Removing all of one’s hairs from pre-Islamic days: This action is also based on a hadith which the vast majority of the scholars reject as weak. This is a hadith in which the Prophet (peace and blessings of Allah be upon him) is reported to have said to a man who had just informed him that he had embraced Islam, “Remove from yourself [or shave off of yourself] the hairs from [the time of] disbelief.”[4]
Again, even if the hadith is accepted as authentic, this was not a practice that was known to be widespread during the time of the Prophet (peace and blessings of Allah be upon him) or afterwards. Thus, some scholars understand this hadith as applying only to those people who grew their hair for a religious purpose. In that case, they should remove that hair upon becoming a Muslim.[5]
For example, in contemporary times, it is well-known that Sikhs do not remove any hairs from their head or body as a sign of their brotherhood. However, there is nothing explicit in the text that would support his interpretation. Hence, once again, either the hadith is weak or if it is accepted, it may be understood to be a recommended but not a required act. As with the case of the bathing, it is an act by which one removes the remnants of his pre-Islamic life in order to set about on his new life as a Muslim and servant of God.
(3) Circumcision: In some of the narrations that mention the Prophet (peace and blessings of Allah be upon him) telling the new Muslim to remove his hairs of pre-Islamic days, the individual is also told to be circumcised.[6] There is also another narration that states, “Whoever embraces Islam is to be circumcised, even if he is of older age.” But this is also a report that cannot be verified as a statement of the Prophet (peace and blessings of Allah be upon him).
There is no question that circumcision is an established practice of Islam. It is obligatory or an emphasized recommended act.[7] However, the evidence is lacking to prove that one must immediately fulfill this act upon becoming a Muslim. There are some exceptions that excuse a person from performing this act.
In the past, scholars mentioned an adult who embraces Islam and fears negative consequences via the process of circumcision.[8] Of course, in contemporary times, this possibility has been reduced, as circumcision is now a precise and safe medical procedure. At the same time, though, it is costly in some parts of the world, especially if it is considered an elective procedure. This financial burden could be more than what some converts could afford to bear, in which case they can delay the procedure until they are able to afford it. And Allah alone knows best.
