expression of the tradition’s religious values deeply moving and uplifting. The increasingly evident fact of religious pluralism in our world convinces me more daily of the need to seek a more adequate understanding of what motivates Muslims, as well as members of other faith communities. Instead of being discouraged that the vast majority of people are not Christian and are not likely to become Christian, I am encouraged that so vast a multitude who call themselves Muslims seek God with a sincere heart.
Finally, the very fact of Islam calls me to a conversion more radical than any transfer of confessional allegiance. It is a call to expanded awareness. Islam is part of my world, a world about which, over fifty years ago, the Second Vatican Council called for a new vision: “Over the centuries many quarrels and dissensions have arisen between Christians and Muslims. The sacred Council now pleads with all to forget the past and urges that a sincere effort be made to achieve mutual understanding; for the benefit of all, … let them together preserve and promote peace, liberty, social justice and moral values.” Isaiah calls to mind God’s global vision as well: “I will say to the north, Give them up; and to the south, Do not hold back. Bring my sons from afar and my daughters from the ends of the earth, everyone who is named as mine, whom I created for my glory, whom I formed and made” (Is. 43: 6–7).
In more recent years, many people have asked whether I recall what I was doing when I heard the tragic news of “9/11” and whether my study of Islam has offered any insight into those and subsequent related events. For most Americans, it was September 11, 2001. For me, it was the year 970, as I visited with Abu Talib al-Makki. Drifting back into tenth-century Mecca, I was engaged in my jihad of the lexicon, striving to translate the large chapter on Knowledge of God in Abu Talib’s amazing but dauntingly difficult Arabic work, The Sustenance of Hearts. Into my sometime-medieval study, my wife, Mary Pat, stepped in as she returned from errands with a look of utter disbelief on her face. “Have you listened to any news yet?” she asked. And she described the shocking events as we tuned in for the latest grim tidings. We talked for a while and then tried to get back to work, I to reconnect with Abu Talib. Needless to say I was seriously distracted, but I thought about what Abu Talib might say about that sad day.
Abu Talib was a shrewd observer of the human condition. He minced no words as he talked about people who abused religion for their own purposes. Yes, he knew plenty of them. Abu Talib was particularly hard on hypocrites, people who feign authority only to be seen as important while they care only about the trappings that they hope will deceive others into following them. He talked often of Hudhayfa ibn al-Yaman, a Companion of Muhammad whom the Prophet had noticed because of his unique insight into the evils of hypocrisy. Muhammad even informally designated Hudhayfa as the young Muslim community’s “expert” on hypocrisy. One day a Muslim approached Hudhayfa with a personal concern related to Hudhayfa’s specialty. He said, “I fear I am becoming a hypocrite.” “Nothing to worry about,” said Hudhayfa, “hypocrites are not afraid of hypocrisy.” Hudhayfa could pick a hypocrite out of any crowd.
If Abu Talib were here today, he would tell a lot of Hudhayfa stories. If Hudhayfa were here today, he would not hesitate to call a hypocrite a hypocrite, and would describe all forms of bigotry—religious and otherwise—as arising from hypocrisy. He would characterize our world as suffering a crisis of knowledge: the greatest tribulation of all is to be presented with good and evil and not know which one to choose. In just such a time, when moral ambiguity abounds, those whose hypocritical design involves distorting religious values mold those starved for genuine learning like putty in their hands. It is time for us all to use the “H-word” to make it crystal clear to all those with terror on their minds, hatred in their hearts, and blood on their hands that they do not speak for any of the faith traditions that any of us treasure.
What is “Islam”?
An Abrahamic monotheistic faith tradition that sees itself as a culmination, completion, and correction of Judaism and Christianity.
Who are Muslims?
Muslims comprise some 1.6 billion people living across the globe, representing scores of ethnicities, nationalities, and major language families.
What’s the basic meaning of the terms “Islam” and “Muslim”?
“Islam” means “surrender to God” and “Muslim” refers to an individual who “does Islam”—note the shared letters S-L-M, signifying a root that connotes a “peace that comes from having all one’s priorities in order.”
Where did Islam originate?
In the west-central Arabian Peninsula region known as the Hijaz, in the city of Mecca.
When did Islam begin?
In the early seventh century, officially beginning Islam’s lunar calendar in 622.
Why is that year significant?
An event called the Hijra (“emigration”), during which the small Muslim community left Mecca for a northwestern Arabian city now known as Medina.
Who is Islam’s central/foundational figure?
Muhammad (c. 570–632), son of a member of the Hashimi clan of the Quraysh tribe. Said to have received a commission as Prophet in 610 with his first auditory revelation. Muhammad is a preeminent example of humanity, but purely human.
Arabic is a Semitic language spoken by about three hundred million people today. It is also the sacred language of the Quran and Islam. This sample of written script reads “Muhammad the Prophet of Allah.”
What is Islam’s principal source?
The Quran (“recitation”), c. 6200 Arabic verses, 114 “chapters,” delivered orally by Muhammad over some twenty-three years (610–632) in the cities of Mecca and Medina.
What’s the language of the Quran?
Arabic, the most important surviving Semitic language, is the language of revelation, Islam’s “sacred” tongue.
Are there any other sacred texts?
Yes, the Hadith (tradition, saying), now many volumes in many authoritative collections enshrining the words and deeds of Muhammad.
What are some central beliefs?
Faith in one transcendent deity (Allah), creator of all things, revealer of divine truth through “signs”—on the “horizons” (creation), in the prophetic scripture, and within the individual soul—and who has communicated via angelic heralds to an unbroken line of “warners” (prophets/messengers) beginning with Adam, including many “Old Testament” figures as well as John the Baptist and Jesus, and culminating in the definitive message through Muhammad. All will be held personally accountable for their choices in judgment, leading either to reward or punishment, and there will be a bodily resurrection. God’s mercy always outweighs the divine wrath/justice.
Are there any core ritual practices?
The so-called Five Pillars—Profession of faith (Shahada), five daily ritual prayers (salat), pilgrimage once in lifetime to Mecca (Hajj), almsgiving (zakat), and fasting (sawm, during lunar month of Ramadan). Central emphasis in all these and other religious
