The Journey into the Hereafter : The Believer in the Grave

 

A Grave World

We will now take a brief look at the journey of the soul after death.  This is truly an amazing story, all the more so because it is true and one which we all must take.  The sheer depth of knowledge we have concerning this journey, its precision and detail, is a manifest sign that Muhammad was truly God’s Last Messenger to humanity.  The revelation he received and then communicated to us from His Lord is as unambiguous in its description of the afterlife as it comprehensive.  Our glimpse into this knowledge will begin with a brief exploration of the journey of the believing soul from the moment of death to its final resting place in Paradise.

When a believer is about to depart this world, angels with white faces come down from the heavens and say:

"O peaceful soul, come out to forgiveness from God and His pleasure." (Hakim and others)

The believer will look forward to meeting his Creator, as the Prophet, may the mercy and blessings of God be upon him, explained:

"…when the time of the death of a believer approaches, he receives the good news of God’s pleasure with him and His blessings upon him, and so at that time nothing is dearer to him than what lies ahead of him.  He therefore loves meeting God, and God loves meeting him." (Saheeh Al-Bukhari)

The soul peacefully passes out of the body like a drop of water which emerges from a water-skin, and the angels take hold of it:

The angels gently extract it, saying:

"…Do not fear and do not grieve, but receive good tidings of the Paradise which you were promised.  We were your allies in this worldly life and [are so] in the Hereafter, and you will have therein whatever your souls desire, and you will have therein whatever you request [or wish], as a hospitality from the Forgiving and Merciful." (Quran 41:30-32)

Once extracted from the body, the angels wrap the soul in a shroud smelling of musk and ascend up to the heavens.  As the Gates of Heaven open for the soul, the angels greet it:

"A good soul has come from the earth, may God bless you and the body you used to dwell in."

…introducing it with the best names it was called with in this life.  God commands his "book" to be recorded, and the soul is returned back to earth.

The soul then remains in a place of limbo in its grave, called the Barzakh, awaiting the Day of Judgment.  Two fearsome, dread-inspiring angels called Munkar and Nakeer visit the soul to ask it about its religion, God, and prophet.  The believing soul sits upright in its grave as God grants it the strength to answer the angels with full faith and certainty.[1]

Munkar and Nakeer: "What is your religion?"

Believing soul: "Islam."

Munkar and Nakeer: "Who is your Lord?"

Believing soul: "Allah."

Munkar and Nakeer: "Who is your Prophet?" (or "What do you say about this man?")

Believing soul: "Muhammad."

Munkar and Nakeer: "How did you come to know these things?"

Believing soul: "I read the Book of Allah (i.e. the Quran) and I believed."

Then, when the soul passes the test, a voice from the heavens will call out:

"My slave has spoken the truth, supply him with furnishings from Paradise, clothe him from Paradise, and open a gate for him to Paradise."

The believer’s grave is made roomy and spacious and filled with light.  He is shown what would have been his abode in Hell - had he been a wicked sinner - before a portal is opened for him every morning and evening showing him his actual home in Paradise.  Excited and full of joyful anticipation, the believer will keep asking: ‘When will the Hour (of Resurrection) come?!  When will the Hour come?!’ until he is told to calm down.[2]

- islamreligion.com

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Footnotes:

[1]Musnah Ahmad

[2]Al-Tirmidhi

Can We See God?

The human mind is a true marvel, but in certain areas it is limited.  God is different from anything the human mind can think of or imagine, so the mind will become confused if it tries to picture God.  Nevertheless, it is possible to understand the attributes of God that do not require one to make any mental pictures of Him.  For example, one of God’s names is al-Ghaffar, which means He forgives all sins.  Everyone can understand this easily because that is how the human mind can think of God.  Jewish and Christian teachings on God are confused partly because of incorrect understanding of this issue.  The Jewish Torah teaches God is like man,

“Then God said, ‘Let us make man in our image, after our likeness…so God made man in His own image.’” (Genesis 1:26-27)

Moreover, certain churches contain statues or images of an old white bearded man depicting God.  Some of these were produced by the likes of Michelangelo who depicted the Face and Hand of a god – a tough looking old man - in paintings.

Rendering images of God in Islam is an impossibility, and amounts to disbelief, as God tells us in the Quran that nothing resembles Him:

“There is nothing like Him, but He is All-Hearing, All-Seeing.” (Quran 42:11)

“There is nothing comparable to Him.” (Quran 112:4)

The Request of Moses to See God

Eyes can not bear the vision of God.  He tells us in the Quran:

“Vision cannot grasp Him, but His Grasp is over all vision.” (Quran 6:103)

Moses, to whom God spoke and gave great miracles, was chosen by God to be His Prophet.  It is said that he thought that, since God used to speak to him, he might be able to actually see God.  The story is in the Quran, where God tells us what happened:

“And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me (Yourself) that I may look at You.’  (God) said, ‘You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.’  But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious.  And when he awoke, he said, ‘Exalted are You!  I have repented to You, and I am the first of the believers.’” (Quran 7:143)

God made it clear that no-one, including the great prophet Moses, can bear the sight of the divine, for God is too great to be grasped by human eyes in this life.  According to the Quran, Moses realized his request was in error; therefore, he sought forgiveness from God for having asked.

Did Prophet Muhammad See God In This Life?

Prophet Muhammad traveled in a miraculous journey through the heavens and met God.  People thought that since Prophet Muhammad spoke to God in that journey, he probably saw God too.  One of the companions, Abu Dahrr, asked him about it.  The Prophet replied:

“There was only light, how could I see Him?” (Saheeh Muslim)

What was the light he saw?  The Prophet explained:

“Surely, God does not sleep nor is it befitting for Him to sleep.  He is the one who lowers the scales and raises them.  The deeds of the night go up to Him before the deeds of the day and those of the day before those of the night, and His veil is light.” (Saheeh Muslim)

Visions of God in Spiritual Experiences

Some people, including some who claim to be Muslims, report spiritual experiences where they claim to have seen God.  Common reported experiences also include seeing light, or a magnificent being seated on a throne.  In the case of Muslims, such an experience is usually accompanied by dropping basic Islamic practices like salah and fasting, under the mistaken opinion that such practices are only for common people who had not had their type of experience.

So what does Islam teach about this?  Islam teaches us that it is Satan who pretends to be God to deceive ignorant people who believe in such experiences and go astray.  One of the fundamental foundations of Islam is that the law revealed to Prophet Muhammad cannot be changed or canceled.  God neither makes lawful for some what He has made unlawful for others, nor does He communicate His Law through such experiences to people.  Rather, divine law is revealed through the proper channel of revelation to the prophets, a channel that was closed after the advent of the prophet Muhammad, the last of God’s prophets. 

Seeing God in Afterlife

In Islamic doctrine, God cannot be seen in this life, but the believers will see God in the next life; even then, God will not be grasped in totality.  This is stated clearly in the Quran and the Sunnah.  The Prophet said,

“The Day Of Resurrection is the first day any eye will look at God, the Mighty and Exalted.”[1]

Describing the events of Resurrection Day, God states in the Quran:

“On that day some faces will be bright, looking at their Lord.” (Quran 75:22-23)

The Prophet was asked if we will see God on the Day of resurrection.  He replied, “Are you harmed by looking at the moon when it is full?”[2]  ‘No,’ they replied.  Then he said, “Surely, you will see Him likewise.”  In another hadith the Prophet said, “Surely, each of you will see God on the day when you shall meet Him, and there will be no veil or translator between Him and you.”[3]  Seeing God will be a favor that is additional to Paradise on the people who will dwell therein.  As a matter of fact, the joy of seeing God for a believer will be greater than all the joys of Paradise combined together.  The unbelievers, on the other hand, will be deprived of seeing God, and this will be greater punishment for them than all the pain and suffering of Hell combined together.

= islamreligion.com

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Footnotes:

[1]Darqutni, Darimi

[2]Saheeh Al-Bukhari, Saheeh Muslim

[3]Saheeh Al-Bukhari

Jurisprudence of Islamic Endowment

 

Islamic endowment is known in Arabic as waqf.  The literal meaning of the word is to stop, contain, or preserve.  In Islamic jurisprudence, or in the shariah (Islamic law) an endowment is a voluntary, permanent, irrevocable dedication of a portion of one’s wealth, either in cash or in kind, to God.  Once this portion is an endowment, it can never be withdrawn, inherited or sold.  It belongs to God.  The body of the endowment always remains intact, but the produce or profits can be utilized for any shariah compliant purpose.  It is a very important part of Islamic law because it is woven into the structure of a Muslim society. 

The many verses in the Quran that urge believers to be charitable pave the way for endowments. 

"And give glad tidings (O Muhammad) to those who believe and do righteous deeds…" (Quran 2:25)

"By no means will you attain righteousness unless you spend in God’s cause giving freely from what you love.  And whatever you give, God knows it well." (Quran 3:92)

Moreover, the traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, make endowments a popular form of charity because they constitute an ongoing charity.  Prophet Muhammad said, "When a human being dies, good deeds come to an end, except for three: ongoing charity (known in Arabic as sadaqah jariyah), knowledge which benefits others, and a righteous child who prays for him or her."[1]

In order to please God and to assure that their rewards in the Hereafter continue long past their death, Muslims across the globe donate their property and possessions in the form of endowments.  They build places of worship and centers of education, provide health-care, facilitate trade to fund and maintain structures that provide free water to the public, and provide a range of institutions for the protection of the weak and needy.

The practice of endowment developed with the Islamic society.  At first, endowments were simple assets such as farmlands, wells, and orchards.  A famous example of an endowment property is the Well of Uthman in Medina, founded in the first year after migration.  This well originally belonged to someone who was selling water to the poor at an exorbitant price.  Prophet Muhammad promised Paradise to the one who would buy the well and endow it to the city.[2] When Uthman heard this, he purchased the well in two installments, at a high price.  The well was registered as an endowment and all the people of Medina, Muslim and non-Muslim alike, were allowed to draw water from it for free.  This well still exists and is used till today. 

Umar ibn al-Khattab also founded a noteworthy endowment.  Umar acquired a valuable piece of land and asked Prophet Muhammad to advise him on what he should do with it.   Prophet Muhammad said, "If you wish you can keep it as an endowment to be used for charitable purposes."[3] So, Umar gave the land as an endowment.  Thus the land could not be sold nor given away either as a present or a bequest, but its yield would, in perpetuity, be used for lawful Islamic charitable purposes, for example feeding the poor, using the profits to emancipate slaves, or other charitable acts necessary at the time.

Laws specifically relating to endowments developed in the 7th to 9th centuries.  In 919 CE a financial official named Abu Bakr Muhammad made an endowment of a pond, known as Birkat Habash, and its surrounding orchards, whose revenue was to be used to operate a hydraulic complex and feed the poor.  Another early endowment was the land donated for the first mosque built in Egypt by ‘Amr ibn al-‘As.

Throughout Islamic history, endowments have been used to support hospitals and schools, to provide relief for the poor, to maintain mosques and other religious centers, and even to endow astronomical observatories and other facilities for scientific research.  Many of the historical endowment documents stipulated that the beneficiaries could be rich or poor and belong to any religion, race, or ethnicity.   

Types of Endowments

Generally, there are two kinds of endowments; public and private.  In a private endowment, the proceeds from the endowment are designated for the offspring and descendants of the endowment’s founder.  In a public endowment, the proceeds are dedicated to charity and philanthropy.

Public endowments are not subject to the obligatory charity known in Islam as zakah. 

Imam al-Nawawi said, if something is endowed for the public interest, such as for the poor, mosques, orphans and so on, there is no zakah on it, and there is no difference of scholarly opinion concerning that because it does not have a specific owner.

Essential Conditions for Making a Valid Endowment

1.The person making the endowment must be competent.  This means that the person must be of sound mind and have reached the age of legal maturity.

2.The person making the endowment must be the legal owner of the property.

3.A family endowment cannot come into conflict with rules of inheritance.

4.The person making the endowment must be free from debt.

5.The endowment must be voluntary.  The person making the endowment must not be coerced in any way. 

Essential Conditions of the Endowment

1.The endowment must be permanent.  It cannot be made for a limited period.

2.The endowment should be intended for a good purpose.  The result of the endowment cannot harm individuals or the community.

3.The endowment assets should be Islamically lawful.  For instance, it would not be lawful to create an endowment from a factory producing alcohol.

4.Endowment assets should be clearly defined and tangible.

5.The endowment must be unconditional with no hidden aspects.

Today there are ministries of endowments in most Muslim countries that oversee mosques, other endowment properties, and all philanthropic and charitable undertakings that exist because many Muslims choose to leave charitable works that will continue to reap rewards long after their death.

- islamreligion.com

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Footnotes:

[1]Saheeh Muslim

[2]Saheeh Muslim, Saheeh Al-Bukhari

[3]Saheeh Al-Bukhari

The Story of Abdur-Rahman Ibn Awf

 

Abdur-Rahman ibn Awf was born around 580 CE and lived for about 75 years.  He was born into a family in the Banu Zuhura clan, part of the tribe of Quraish.  The mother of Prophet Muhammad, may the mercy and blessings of Allah be upon him, Aminah, was also from this clan thus genealogists tell us that Abdur-Rahman was a fourth cousin to Prophet Muhammad.  When Abdur-Rahman died he left an inheritance of what would today amount to over six million British pounds, and he is often remembered because of this great wealth.  However, although he was a hugely successful businessman, he did not let his wealth control him.   Abdur-Rahman was motivated by his love of God, His Messenger Prophet Muhammad, and the religion of Islam, and thus he used his wealth wisely assuring that it would benefit Islam and that God would be pleased with his efforts.

Abdur-Rahman was one of the close companions of Prophet Muhammad and his life story is certainly one worth studying and emulating.  He was one of the first eight people to accept Islam.[1]  He was one of the first five people to embrace Islam at the urging of Abu Bakr, only two days after Abu Bakr himself accepted Islam.  Abdur-Rahman is one of the ten men given the glad tidings of Paradise from Prophet Muhammad himself.[2]  And his remarkable character continued to inspire those around him even after Prophet Muhammad’s death.  He was one of the first three people to pledge allegiance to Abu Bakr when he became the leader of the Muslim nation and one of six people chosen by Umar ibn al-Khattab to be in the shura council to choose the leader after his death.

Little is known of Abdur-Rahman’s early life.  He was born approximately ten years after Prophet Muhammad, and we know that his family was not poor.   At the time of his conversion to Islam he was a trader, travelling regularly to Yemen.  Perhaps even then he had established the skills he needed to acquire his great wealth.  It was whilst travelling in Yemen that Abdur-Rahman met an old man who spoke to him about a prophecy predicting the rise of a man calling to the end of idolatry.  Thus, when he returned to Mecca and heard Abu Bakr talking about Muhammad’s claim to prophethood he converted immediately. 

This was a time when very few people knew about the new religion, and the famous House of Arqam, where Prophet Muhammad taught a secret group of believers, had not yet been established.   Thus Abdur-Rahman had his faith honed and polished from the very beginning, and it was at this time that Prophet Muhammad changed his name from Abdu Amru, a name representative of idolatry, to Abdur-Rahman meaning slave of the Most Gracious.  Abdur-Rahman has been described as light skinned, tall, with lots of hair that he tied at the back of his head in a knot, as was the custom of the time. 

Although an established trader Abdur-Rahman also suffered under the severe persecution the Meccan elite imposed upon the early believers.  Thus, when Prophet Muhammad sent a group of people to seek refuge in Abyssinia Abdur-Rahman was among them.  After hearing the news that life in Mecca had begun to improve Abdur-Rahman returned to Mecca to find the persecution and oppression was ongoing, thus he was among the believers that migrated to Madina.  Most had to stealthily and quickly leave Mecca and Abdur-Rahman, like many others, left with only the clothes on his back and what he could carry easily. 

Once in Madina, Prophet Muhammad set about uniting the two groups of Muslims, those who emigrated and those who were residents of Madina.  He paired them up, a man from Mecca with a man from Madina, and they became as close as blood brothers.  They shared everything, and since those in Madina had more of everything they became known as the Helpers.  Abdur-Rahman was paired with Saad ibn Ar-Rabi.  Saad was a very wealthy man and even offered Abdur-Rahman half his business empire that included successful orchards.  Abdur-Rahman thanked him and supplicated for him profusely but did not accept.  Instead he asked to be directed to the marketplace.[3] Within a very short space of time Abdur-Rahman had established himself as a successful business entrepreneur and is known to have said that if he picked up a rock it would not have surprised him to find gold or silver.

Abdur-Rahman was soon an extraordinarily wealthy man.  However, he did not let the wealth corrupt him.  Due to his closeness to Prophet Muhammad Abdur-Rahman’s understanding of Islam was very profound.  He was generous to a fault and knew that by giving away his wealth he was pleasing God and multiplying his riches.  By following the traditions of Prophet Muhammad, he helped people secretly and openly.  He knew his entrepreneurial skills were gifts from God and it made him happy to be able to share his wealth.

He is known to have given 2000 dinars to subsidize an expeditionary force, and at many other times, for the sake of God and for the benefit of Islam, he gave freely.  He used his wealth at different times for different purposes; examples of his generosity include donating 400 ounces of gold, 500 camels and 500 horses.  He also freed groups of slaves and donated 400 dinars each to the survivors of the Battle of Badr.   Abdur-Rahman did not neglect his other duties because of his businesses.  He participated in all the battles and skirmishes and was one of the men severely wounded at Uhud, after which he forever walked with a limp.[4]  The last battle that Prophet Muhammad took part in was at Tabuk and it was there that Abdur-Rahman was given an honor never before bestowed upon anyone else.  It was the time for prayer and Prophet Muhammad was not there so the believers chose Abdur-Rahman to lead them.  During the prayer Prophet Muhammad arrived and took a position behind Abdur-Rahman. 

After Prophet Muhammad died Abdur-Rahman continued to amass wealth and took it upon himself to look after the Mothers of the Believers (the widows of Prophet Muhammad).  He provided for their living expenses, financed their pilgrimages to Mecca and left an orchard worth 400,000 dinars to be distributed amongst them.[5] At the end of his life, even though he had been given the good news of Paradise, Abdur-Rahman wept worried that he had been given his reward in this life rather than in the next.  He was a generous and selfless man dedicated to God, Prophet Muhammad and Islam, and was constantly aware that wealth, not properly utilized, could easily lead to corruption and an eternal downfall. 

- islamreligion.com

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Footnotes:

[1]Seerah of Mohammad by Ibn Ishaq.

[2]At-Tirmidhi.

[3]Saheeh Bukhari.

[4]Ibid.

[5]Ibid.

Where is God?

 

Now and again human beings are prompted to ask themselves some of life’s truly profound questions.  In the quiet darkness of the night, when far off stars twinkle in the vast, majestic sky, or in the cold, hard, light of day when life rushes past like a speeding train, people of all colours, races and creeds wonder about the meaning of their existence.  Why are we here?  What does this all mean?  Is this all there is?

On magnificent days filled with sunshine and iridescent blue skies, people turn their faces towards the sun and contemplate its beauty.  In the deepest winter or the wildest storm, they ponder the strength inherent in the forces of nature.  Somewhere in the deep recesses of the mind, the concept of God arises.  The wonders of creation are a call to the heart and the soul.  The gentle touch of a snowflake, the smell of freshly cut lawn, the soft patter of raindrops and fierce wind of a hurricane are all reminders that this world is full of wonder.

When pain and sadness threaten to engulf us, human beings are again prompted to contemplate the meaning of life.  In the midst of suffering and grief, the concept of God arises.  Even those who would consider themselves far from religion or spiritual belief find themselves looking skywards and pleading for help.  When the heart constricts and fear swamps us, we turn helplessly towards some sort of higher power.  The concept of a God then becomes real and meaningful.

In the midst of pleading and bargaining, the sheer vastness of the universe is laid bare.  The reality of life is filled with awe and wonder.  It is a rollercoaster ride.  There are moments of great joy, and periods of immense sadness.  Life can be long and monotonous or it can be carefree.  As God arises and His majesty is clear, more questions begin to take shape.  One question that inevitably comes to mind is – where is God?

Around the world and down through the ages people have struggled to come to terms with the question of where God is.  The human inclination is to search for God.  The ancient Babylonians and Egyptians built lofty towers in their search for God.  The Persians looked for Him in fire.  Still other, such as the indigenous people of North America and the Celtic people looked for God in the glorious signs of nature around them.  Buddhists find God in themselves, and in the Hindu religion, God is believed to be in every place and in everything.

The quest for God can be confusing.  When posing the question where is God, the resulting answers can also be confusing.  God is everywhere.  God is in your heart.  God is where goodness and beauty exist.  What happens however, when your heart is empty and your surroundings are dismal, dirty, and ugly?  Does God cease to exist?  No! Of course not!  Amidst this confusion, the Islamic concept of God is a beacon of light for those stumbling in the darkness.

What Muslims believe about God is clear-cut and simple.  They do not believe that God is everywhere; they believe that God is above the heavens.  The human need to turn our faces towards the sky in times of trouble and strife is an inherent answer to the question, where is God?  God tells us in the Quran that He is the Most High (Quran 2:255) and that He is above all His Creation.

“He it is Who created the heavens and the earth in six Days and then rose over the Throne (in a manner that suits His Majesty).  He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto.  And He is with you (by His Knowledge) wheresoever you may be.  And God is the All-Seer of what you do.” (Quran 57:4)

Prophet Muhammad was known to point towards the sky when referring to God.  When making supplication to God he raised his hands towards the heavens.  During his Farewell sermon, Prophet Muhammad asked the people, “Have I not conveyed the message?” and they said, “Yes!”  He asked again, “Have I not conveyed the message?” and they said, “Yes!”  He asked a third time, “Have I not conveyed the message?” and they said “Yes!”  Each time, he said, “O God, bear witness!” - at the same time pointing up to the sky and then at the people.[1]

God is above the heavens, above His creation.  This however does not mean that He is contained by any sort of physical dimensions.  God is close, very close, to those who believe in Him and He answers their every call.  God knows all of our secrets, dreams, and wishes, nothing is hidden from Him.  God is with His creation by His knowledge and power.  God is the Creator and the Sustainer.  Nothing comes into existence except by His will.

When Muslims marvel at the wonders of the universe they are secure in the knowledge that God, the Most High, is above the heavens, and comforted by the fact that He is with them in all their affairs.  When a Muslim is struck by loss or grief, he does not question God’s wisdom, or ask the question, ‘where was God when I was sad, or grieving or suffering?’  Humankind was created to worship God, (Quran 51:56) and God said many times that trials and tribulations would be part of our life experience.

“And He it is Who has created the heavens and the earth in six Days ...that He might try you, which of you is the best in deeds.” (Quran 11:7)

In their darkest night, or their darkest hour humankind instinctively looks towards the sky.  When their hearts beat heavily and fear threatens to overwhelm them, people turn to God.  They raise their hands and beg for mercy, forgiveness, or kindness, and God responds;  For He is the Most Merciful, the Most Forgiving and the Most Kind.  God is distinct and separate from His creation, and there is nothing like Him.  He is All Hearing and All seeing.  (Quran 42:11)  Hence when we ask the question where is God, the answer is undoubtedly, He is above the heavens and above all His creation. We also say that He is not in need of any of His creation and all of creation needs Him..

- islamreligion.com

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Footnotes:

[1]The text of the Farewell Sermon can be found in Saheeh Bukhari and Saheeh Muslim,  and in the books of At Tirmidhi and Imam Ahmad.

Why Pork is Forbidden in Islam

Islam is a holistic way of life, taking into account physical, spiritual, and emotional well-being, each a separate but overlapping part of the structure of a human being.  God created us with a purpose; to worship Him, (Quran 51:56) but He did not abandon us to a world of instability and insecurity.  He gave us a book of guidance, the Quran, and the example of Prophets and Messengers to explain that trusting in God was the way for us to achieve success in this life and in the hereafter.

.  A Muslim spends his or her life endeavouring to please God by worshipping Him and obeying His laws, or rules.  One of those rules is that the eating pork, or pork products is forbidden.

At first, one might wonder what harm could come from pork, a product eaten in many parts of the world, and the fact that pork contains parasites and diseases harmful to man may spring to mind as a justifiable reason for abstaining.  However, when analysing why Muslims are forbidden to eat pork, this becomes a secondary reason.  Muslims simply do not eat pork or pork products because God has prohibited it.

“He has forbidden you only dead animals, and blood, and the swine, and that which is slaughtered as a sacrifice for other than God.” (Quran 2:173)

Sometimes we may never know or understand why God has ordained some things and prohibited others.  In the case of pork, no specific reason for the prohibition is given except in Quran 6: 145 when God says, in reference to the flesh of swine (pig), “for that surely is impure”.  A Muslim submits to God’s commands willingly, without needing to know the reason behind the divine rule.  Moreover, God has expressly stated that a believer hears the words of his Lord and obeys them.

“‘We hear and we obey.’  And such are the successful (who will live forever in Paradise).” (Quran 24:51)

“When God and His Messenger have decreed a matter, they (the believers) should not have any option in their decision.  And whoever disobeys God and His Messenger; he has indeed strayed into a plain error.” (Quran 33:36)

A believer understands that God is the Most Wise and the Most Just; therefore, His rules are designed to benefit us in our daily needs, be they physical, emotional, or spiritual.  The Creator knows the best way for His creation to live in this world and prepare for the next.  It is not permissible for a Muslim to consume pork under any circumstances except in cases of dire necessity, such as, if a person’s life depends on eating it.  In cases of dire necessity, prohibited things are permitted.

God allows us to enjoy all the good lawful things and forbids us to partake of those things that may be harmful to our beliefs, health, well being, or morals.[1a]  Consequently, Muslims are acutely aware of the dangers of eating things that are forbidden and therefore make concerted efforts to seek out permissible food, even if it involves extra effort or expense.

If a believer consumes pork unknowingly or by mistake, there is no sin of him or her.  God does not punish anyone for lack of knowledge, nor for unintentional mistakes or forgetfulness.  However if a believer is certain, or thinks that any pork, or pork products may be in his food, drinks  or medicines then it is not permissible for him or her to consume it.  If he has doubts then he must make an effort to inquire about the ingredients or ask for details.[2a]  Nowadays knowledge about ingredients and the manufacturing process is readily available and the prohibition applies whether there is a small amount of pork or pork products, or a large amount.

The scholars of Islam differ over the issue of whether or not changing the form of the impurity (in this case pork products) lifts the prohibition.  The Islamic Organisation for Medical Sciences is of the opinion that changing the form (for example, food, and medicine additives) so that it becomes something different, does lift the prohibition.  However, there is no doubt and no difference of opinion that it is forbidden to consume meat derived from the pig, including ham and bacon.

The recent outbreak of swine flu in Mexico and North America led some countries to slaughter pigs en masse however there is ample scientific evidence to suggest that pigs harbour parasites that are harmful to humans and the pig has long been considered the ideal breeding ground for influenza.

As the Creator of humankind and all that exists, God knows what is good for us, and He has sent guidance enabling us to make wise decisions.  Just as a computer would not work properly if it were incorrectly programmed, a human being is not able to function if he is not nourished correctly.  Islam is a holistic religion that recognises the interconnectedness of spiritual, emotional, and physical health.  What a person eats and drinks has a direct bearing on their overall health and well-being.

Virologists have long been aware that the pig is an ideal breeding ground for influenza, so it is no surprise that the latest threat, swine flu, originated in pigs.  Microbiologist and immunology expert, Dr Graham Burgess[1]  says, “Viruses that would normally grow in the chicken can potentially grow in the pig and ones that grow in humans will potentially grow in pigs.  So we consider the pig a great mixing pot for viruses and this is where it can play a real role in generating new viruses".

The pig is known to harbour parasites as well as bacteria and viruses.  Cysticercosis is an infection caused by the pork tapeworm, Taenia solium.  Infection occurs when the tapeworm larvae enter the body and form cysticerci (cysts).  When cysticerci are found in the brain, the condition is called neurocysticercosis.  This tapeworm in pigs is found worldwide but is most problematic in poor and developing countries were pigs are allowed to roam freely and often eat human faeces.  This infection can occur even in modern developed countries but the CDC reports that it is very rare in Muslim countries where eating pork is forbidden.[2]

Trichinellosis, also called trichinosis, is caused by eating raw or undercooked meat of animals infected with the larvae of a species of worm called Trichinella.  Infection occurs most commonly in certain wild carnivorous (meat-eating) animals but it may also occur in domestic pigs.  The CDC warns that if a human eats meat containing infective Trichinella cysts, the acid in the stomach dissolves the hard covering of the cyst and releases the worms.

The worms pass into the small intestine and, in 1-2 days, become mature.  After mating, adult females lay eggs.  These eggs develop into immature worms, travel through the arteries, and are transported to muscles.  Within the muscles, the worms curl into a ball and encyst (become enclosed in a capsule).  This infection occurs when these encysted worms are consumed in meat.  The number of cases of trichinellosis throughout the world has steadily decreased due to an awareness of the dangers of eating raw and undercooked pork products and legislation prohibiting feeding raw meat garbage to pigs.[3]

Pigs are omnivores, which means they consume both plants and animals.  Pigs will scavenge and eat any type of food, including dead insects, worms, tree bark, rotting carcasses, garbage, and even other pigs.  Pigs have very few sweat glands so therefore they are unable to completely rid their bodies of toxins.  New evidence indicates that farming practices are leading directly to the spread of human bacterial infections.

Pigs often live in the small spaces and fetid conditions that exist in many modern factory farms and studies are revealing that pigs frequently harbour antibiotic resistant staph bacteria.  This drug resistant bacterium is now entering our food supply and recent investigations in the United States of America indicate that 49% of pigs and 45% of pig workers now harbour these bacteria responsible for killing more then 18,000 people in the US every year.[4]

“He has forbidden you only dead animals, and blood, and the flesh of swine...” (Quran 2:173)

“For that surely is impure” (Quran 6:145)

Muslims refrain from eating pork and pork products because God has forbidden it.  However a little investigation into the anatomy and lifestyle of the pig reveals that it is certainly an unclean animal.  Those interested in consuming healthy, natural, and pure foods would do well to abstain from pork and pork products. - islamreligion.com

Footnotes:

[1a]At Tabarani (classified as authentic by Sheikh  al Albanee).

[2a]Scholars of the Standing Committee for issuing Fatwas (Islamic rulings) Saudi Arabia.

[1]James Cook University, Queensland Australia.  (http://www.abc.net.au/news/stories/2009/04/27/2554021.htm)

[2](http://www.cdc.gov/ncidod/dpd/parasites/cysticercosis/factsht_cysticercosis.htm)

[3](http://www.cdc.gov/ncidod/dpd/parasites/trichinosis/factsht_trichinosis.htm)

[4](http://www.scientificamerican.com/article.cfm?id=sick-farms-infected-food) &

(http://www.scientificamerican.com/article.cfm?id=new-drug-resistant-mrsa-in-pigs)