Misconceptions about Islam – A personal perspective

Islam may be the most misunderstood religion in the United States. The impression that majority of non-Muslim Americans have is usually obtained through the media which typically represent Islamic countries or groups in the middle of a Holy War. These wars are usually waged by Islamic Fundamentalist who use terrorism and other violent acts to get their messages across giving Islam a negative reputation. Because of the lack of understanding of this highly visible religion, many conflicts arise between non-Muslim Americans and the people who live in Muslim worlds. Consequently, this causes problems among our different cultures by creating various political and religious battles that result from these misconceptions. In order to decrease the U.S. populace agita regarding the various Muslim cultures, it is important for Americans to have a better understanding of other religions including Islam. I believe three of larger misconceptions are: Islam condones violent acts, Islam is intolerant of other religions and that Muslims worship a different God.
One of most misunderstood beliefs is that Islam condones violent acts and supports various types of “Jihad”. Karen Armstrong notes that Islam means “submission” or the total surrender of oneself to God, while the word Jihad in Arabic, means "struggle.” Jihad appears frequently in the Qur'an and, in Armstrong’s text; its common usage implies the "striving in the way of Allah". Unfortunately, most Americans have the generally understanding that the term “Jihad” is referring to holy war on behalf of Islam. As provided in the narrative of Professor Waller, Jihad has both violent and non-violent meanings. It can simply mean striving to live a moral and virtuous life (Greater Jihad), spreading and defending Islam as well as fighting injustice and oppression (Lesser Jihad). Muhammad believed that the inner struggle for faith (the Greater Jihad) should be prioritized over physical fighting in defense of the Ummah. The Greater jihad can be compared to the struggle against sin such as fighting self-aggrandizement (jahiliyyah), temptation, greed, or religious doubt. The Greater Jihad is about holding fast against any ideas and practices that run contrary to the Qur'an, Muhammad’s Hadiths and the examples set by how he lived his life (Sunnah). The Lesser Jihads permit violence under limited circumstances but appears to limit acts of violence to the defense of Islam while clearly prohibiting the attack on women, children as well as non-combatants. It should be noted that in pre-Qur’anic times, life in Arabia was a struggle to survive and that a settled life on the Arabian steppes was nearly impossible. This environment compelled the majority of the population to lead a nomadic life and required a constant battle for food and water with other nomadic tribes. When viewed in this context, it appears that the Lesser Jihads were developed to condone the continuation of acquisition raids (Ghazu). These Ghazus allowed the various Arabian tribes to carve out a meager existence. Overall, Armstrong points out that Muslims were not supposed to be men of violence but should be filled with the spirit of hilm (peace, forbearance, mercy and tranquility) that allied them with Jews and Christian-the People of the Book (179).
Concerning Islam’s intolerance to other religions, Armstrong reports Muhammad constantly viewed Islam with a strong pluralistic Qur’anic belief. Muhammad’s goal was to create a just community in which all members, even the most weak and vulnerable, were treated with absolute respect. The experience of building this just society and living in it would give them experiences of living in the divine, because they would be living in accordance with God’s will. An example of Islam’s legacy of tolerance is Muhammad’s ascent to heaven, during which he was welcomed by all the prophets who came before him. Muhammad came from Kabah to Temple Mount in Jerusalem, where, and during the course of his ascent to heaven, he was welcomed by Adam, Jesus, Moses, John, Abraham, and other prophets, who listened to him, and advised one another during the course of Muhammad’s ascent to heaven. During this passage, Armstrong notes, “that Muhammad’s prophetic predecessors do not spurn him as a pretender, but welcome him into the family. The prophets do not revile or try to convert each other; instead they listen to each other’s insights.” This passage symbolizes the unity and community of prophets, which is central to Muslim idea of God. Indeed, true faith required one to wholly surrender to God and not to an established tradition. Arguably, creating an exclusive relationship with one tradition could become a shirk (a cardinal sin - putting other beings/deities on the same level as God). Other examples of religious tolerance include Muhammad’s speech to the Quraysh after capturing Kabah, during which he quoted the words of God “ behold, we have created you all out of a male or a female, and have made you into nations and tribes, so that you may come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of him. Behold God is all-knowing, all aware”. Armstrong points out that the purpose of the tribe is no longer to dominant, exploit or destroy other peoples but to get to know them. Islam recognizes human equality, the acknowledgement of other dins, the need to protect other religions and finally, how all people are equal in the sight of God. I believe one of the most profound misconceptions held by non-Muslims is that Muslims worship a unique and different God. Simply put, Allah is the Arabic word for the one and only God. The word Allah is the description of the “One God” of monotheism for Jews, Christians and Muslims. Allah is the same word used by Christians, Arabs and Jews in their Bibles centuries before Islam was “redelivered” by Muhammad. As described in Professor Waller’s lecture, Muslims believe that Allah’s sovereignty has to be acknowledged in worship and in the pledge to obey His teachings and commandments, which have been conveyed through his messengers and prophets. These prophets have been sent during various times and in many places throughout the world. It should be noted, however, that in Islam God is One and Only. He does not have a son (Jesus) or other supporting entities (the Holy Spirit). The Muslims declare this belief in the Shahadah- “I bear witness that there is no god but Allah and that Muhammad is his prophet”. Unless non-Muslims take an active role in learning, understanding, examining true values of Islam we will continue to fail to treat Muslims with the understanding, compassion, and respect we afford other religious beliefs. This failure will continue to be source of animosity, fear and potential conflict as non-Muslim and Muslim cultures interact. Survey classes such as Professor Waller’s, Karen Armstrong lectures and text, works of John Esposito are excellent academic study platforms which remove personal judgments, exclude supernatural events, and are objective in their review of Islam. Unfortunately, most of the information non-Muslims receive is editorial in nature or the external context has been corrupted by extremist religious factions. On a personal level, the entire series of courses (Jesus, Buddha and Muhammad) has been immensely valuable as I now am aware of the difference between academic (objective) versus nonacademic approaches, which can cause an informational bias. I am also a better-informed Catholic, which had offered me a new and different way of thinking about how to act in my personal and professional activities.