Maulana Wahiduddin Khan countered this perception citing the example of his own family. He said, “I strongly disagree with this. The women in my family, for example, have received higher education. My granddaughters have either completed or are pursuing their doctorates and have been an integral part of my mission to spread peace and spirituality. My daughter, Professor Farida Khanam, has tirelessly worked for translating my works into English including the Quran and its commentary.”
A large number of learned women are mentioned in history as authorities on various Islamic sciences such as Hadith, Islamic jurisprudence, Seerah (biography) of the Prophet, commentary on the Quran, and so on.
Those who do not educate their girls need to change their mindset. The issue is not that giving higher education to girls would make them rebellious; the real issue is that parents are unable to train their children in a rational manner. They only know and speak the language of dos and don’ts and impose other such restrictions, which fails to address the minds of children.
Islam attaches great importance to learning and education and considers it to be the starting point of every human activity. The female members of a family must therefore be given all opportunities to learn to grow and play a constructive role in the progress and development of society at large.
Source: The Seeker’s Guide
According to popular fiqh, Muslim women cannot travel without mahram. But in today’s age, travel has become so convenient, safe and secure that I think it is lawful for women to travel without mahram. The Prophet once said in this regard:
"A time will soon come when a woman will travel from al-Hira to circumambulate the Kaaba without needing any protection" (Sahih Ibn Hibban, Hadith No. 6679). There is an addition in the narration of Al-Bukhari, "fearing none but Allah" (Sahih al-Bukhari, Hadith No. 3595).
It means that at the time of peace and convenience, the condition of the mahram is optional. Islam, however, does not permit the free mixing of men and women. For instance, in the view of Islam, it is not suitable for a man to share a room with a woman if they both are unrelated. Islam asks its followers to maintain a distance of respect, dignity and modesty with each other. This is a safeguard for the personal and private spaces of both genders.
Source: The Seeker’s Guide
The ‘Burqa’ or Purdah is generally considered an integral part of Islam, but this is not so. In reality, the ‘Burqa’ is a part of Muslim culture and not a part of Islamic teaching. There is a significant difference between the actions of Muslims and the teachings of Islam. Wearing a ‘Burqa’ or veil is not part of Quranic teaching. At present, Muslims use the term ‘Hijab’ as equivalent to ‘Burqa,’ but the word ‘Hijab’ is likewise not used in the Quran in this sense. ‘Hijab’ literally means curtain. ‘Hijab’ is used in the Quran seven times, but not in the sense prevalent among Muslims today; that is, it is used in its literal meaning of ‘curtain.’
Regarding women’s veil, the Quran has used two words: ‘Jilbab’ (33:59) and ‘Khimar’ (24:31). But again, these words are not used in their present connotation. It is a fact that both words have a similar meaning, that is, chaadar or dupatta, which covers the body of a woman and not her face. So it is evident that the present ‘Burqa’ or ‘Hijab’ are not Quranic terms; both are part of Muslim culture and not part of Quranic commandments. According to the Hanafi and Maaliki school of fiqh, three parts of a woman are exempted from satr (body covering). These three are ‘wajh’ (face), ‘kaffain’ (hands), and ‘qadmain’ (feet). According to the Shariah, women are required to cover their bodies with clothing that is not tight fitting and not meant to attract others. (Tafsir Usmani)
It is noteworthy that the well-known Arab scholar, Sheikh Muhammad Naasiruddin al-Albani, clearly endorses the position mentioned above of the Shariah in his book on this subject, ‘Hijab al-Mar’ah al-Muslimah fil Kitab was-Sunnah’ (The Veil of a Muslim Woman in the Light of the Quran and Sunnah). He goes on to say that it is clear from the Quran, the Hadith and the practice of the Companions and the Tabiun (companions of the Prophet’s Companions) that whenever a woman steps out of her home, it is incumbent upon her to cover herself entirely so as not to show any part of her body except the face and the hands (and feet). According to Muhammad Nasiruddin al-Albani’s findings, the following rules of hijab are applicable: 1. The whole body should be covered except for the exempted parts. 2. But any veil that becomes an attraction is to be avoided. 3. Garments should not be semi-transparent. 4. The dress should not be tight fitting. 5. Garments should not be perfumed. 6. The form of dress should not resemble that of men. 7. Garments should not reflect worldly honour. (Muhammad Nasiruddin al-Albani, Hijab al-Mar’ah al-Muslimah fil Kitab was-Sunnah (1914), p. 13.)
Source: Guiding Lights
Yes, from the Islamic perspective, women can work outside the home. During the Prophet’s time, Muslim women were active in different fields, such as agriculture, horticulture and social work. Islamic literature mentions some pious women who have played a highly creative role in their society, like Hajira, the wife of the Prophet Abraham; Maryam, the mother of Jesus; Khadija, the wife of the Prophet of Islam and Aishah, the wife of the Prophet of Islam. According to the books of Hadith, Fatimah, the Prophet’s daughter, used to take part in campaigns, undertake the work of providing first-aid and giving the injured water to drink and food to eat. These women, accepted as models in the society of believers, are good examples for the women of today. It is noteworthy that Umar, the Second Caliph of Islam, appointed Al-Shifa bint Abdullah to supervise the market. (Al-Ahad wal-Mathani by Ibn Abi Asim, Hadith No. 3179) There are many such incidents which show that Islam accords equal freedom to a woman and a man.
Source: The Seeker’s Guide
Islam gives the utmost respect to women. Some of the traditions of the Prophet of Islam in this regard are as follows:
“Heaven lies beneath the feet of mothers.” (That is, those who serve their mothers well are deserving of Paradise.) (Musnad Al-Shihab, Hadith No. 119)
“The best among you is he who is best for his family. For my family, I am the best of all of you.” (Tarikh Dimashq by Ibn Asakir, Vol. 13, p. 313)
“The most perfect man of religion is one who excels in character. The best among you is he who gives the best treatment to his womenfolk.” (Sunan At Tirmidhi, Hadith No. 1162)
These traditions make it clear that Islam holds women in the highest of esteem. Whatever objectionable actions are heard about women from Muslims do not represent the teachings of Islam; rather, they are the personal interpretations of individuals regarding the religion.
Source: Guiding Lights
According to the Quran and Hadith, a woman holds the same status as a man in Islam. The Quran states, “You are members, one of another” (3:195). The Prophet of Islam said, “Women are undoubtedly the counterparts of men” (Sunan Abu Dawood, Hadith No. 236; Sunan At-Tirmidhi, Hadith No. 113). This means that men and women are two equal parts of a single unit. From an Islamic perspective, men and women are equal in terms of status, rights, and blessings, both in this world and in the Hereafter. While they are equal in respect, their roles are different. Men and women can be compared to the two wheels of a cart. Each wheel plays an essential role in keeping the cart in motion; if one wheel stops, the cart stops. Just as a cart moves forward with the help of both wheels, the system of life operates efficiently through the cooperation of men and women. This biological distinction between male and female is the outcome of purposeful planning by the Creator. In other words, men and women are supplements to each other. Both are needed to keep the system of life to continue efficiently.
Source: Guiding Lights
One who wants to understand Islam is always faced with a dilemma. On the one hand, they find the Quran, the scriptures of Islam, and on the other hand, they see the Muslims who claim to be followers of Islam—yet the two appear to be in contradiction with one another. Because of these two contradictory reference points, one who studies the Quran is in a state of confusion. He forms opinions on Islam after seeing Muslim behaviour. This is a common mistake committed by seekers of the truth. The teachings of Islam are enshrined in its original sources: the Quran, the Word of God, and Sunnah, the sayings and actions of Prophet Muhammad. Therefore, the first guiding principle for the student of Islam is: “To differentiate between Islam and Muslims; Muslims must be judged in the light of Islamic teachings, and not vice versa.
Islam is the name of an ideology of life given by the Quran. Islam means ‘to submit’. An adherent of Islam—a Muslim—is expected to imbibe the tenets of this ideology and lead a life in accordance with its principles. The word ‘Muslim’ translates to ‘one who submits’. However, given the freedom a person enjoys, one may sometimes follow the principles of Islam and at other times, may simply follow his free will. Therefore, it must be understood that Islam and Muslims are different. The actions of Muslims must be judged in the light of Islamic teachings, but Islam must never be judged based on the actions of Muslims.
The truth is that Islam is a religious ideology, whereas the position of Muslims is determined by the sentiments and conduct of a community. This being so, the student of Islam must see the community as it ought to be when actually subservient to Islam and not judge Islam by the personal divagations of the human beings making up the community. This is a basic principle to be observed if the study of Islam is to be scientific. Keeping this in view, one can form a correct opinion of Islam. If this principle is neglected, any opinion one forms will not be factual.
Source: The Seeker’s Guide
The Islamic perspective of any issue can be found enshrined in its original scriptures, so that it may be brought before the people in its true form. The Quran, according to Muslim belief, was revealed by God to the Arabian Prophet Muhammad, may peace be upon him. The second source of knowledge about Islam is the sunnah, i.e., the life, words, deeds, and sanctions of the Prophet Muhammad. The lives of the Companions of the Prophet provide another later source. Then, there is a full stop in this matter. No other person or historical record enjoys the status of the source of Islam. The Islamic perspective of any issue can be found when seen in light of the Quran, Sunnah, and the lives of the first generation. Thereafter, there was a decline through the successive generations. As a result of this degeneration, the spirit of the religion and its original interpretation got covered. The form became the predominant feature of the religion followed by the people. The true interpretation of God-centered religion became covered with self-styled interpretations. To find the Islamic perspective on any issue we must look at it in light of its authentic source of information about Islam. To reveal the true face of Islam, I always say, one must: “Differentiate between Islam and Muslims; and judge Muslims in the light of Islamic teachings, and not vice versa.”
Source: The True Face of Islam
Islamic spiritualism has come to have two schools of thought. One may be called the Quranic school of thought, according to which the spiritual quest is a means for an individual to contact his Creator. The other school of thought is commonly known as Sufism or Tasawwuf, or the form that mysticism has taken in Islam. The term ‘Sufism’ often embraces the philosophy and practices in Islam that aim at direct communion between God and man.
The book Sufism: An Introduction by Dr. Farida Khanam is a historical study of Sufism (Tasawwuf) with specific reference to its spread throughout the Indian subcontinent. It deals with the major Sufi orders, their distinguishing features and the ideology and method of Sufism. The aim of Tasawwuf, to put it briefly, is to attain the realization of God. The realization of God produces all kinds of spiritual qualities. Although the term ‘Tasawwuf’ came into vogue as late as the 8th century AD, Tasawwuf, in its spirit, was actually integral to the believer’s life from the very beginning. Tasawwuf is, in fact, another name for one’s spiritual journey of the discovery and realization of God. In later periods of Islamic history, the propagation of Islam all over the world was due to the spread of the Muslim empire than to the efforts made by the Sufis.
The greatest feat of the Sufis has been the development, by dint of great striving, of a version of Islam which has been found acceptable to all. This version of Islam is free of all negative features such as hatred, the desire for revenge, and the urge to perpetrate violence. It is characterized rather by love, compassion and charitableness. This is why Sufism became so popular in the medieval world. If the ruling class can take credit for the political expansion of Islam, the Sufis can take credit for the spiritual spread of Islam. In respect of method, Tasawwuf places great emphasis on meditation. Originally, the Sufis held that meditation was a form of reflection, contemplation and pondering over the world and nature, as was the case in the days of the Prophet and his Companions. However, later the Sufis developed it into a discipline. Generally, religious scholars regard it as a deviation from real Islam, but the Sufis do not subscribe to their views. They think that meditation facilitates the attainment of the higher stages of tazkiyah (purification of the self), ihsan (excellence in worship) and maarifat (realization of God)—the goals of Islam.
Source: The Seeker’s Guide
Fatwa literally means an ‘opinion’ and it is not legally binding by God. A fatwa is applicable only to the person who has asked for it, and it is he or she who can decide whether or not to accept it. If a believer wants to know about his personal behaviour, for example, if he wants to know about his way of worship or whether his personal choices are in accordance with Islam, then he may visit an Islamic scholar and put these personal questions to him. And, that scholar may give him his opinion according to his knowledge of Islam. That is a fatwa. Fatwa is non-binding and can only be solicited for one’s personal matters. For instance, a person cannot solicit a fatwa on the outfit worn by another person such as Sania Mirza. Fatwa cannot be solicited for another person. Doing this is unacceptable and forbidden in Islam.
The Shariah distinguishes between fatwa and qaza. The former refers to the opinion given by a mufti when someone consults him on a personal matter. Qaza, on the other hand, refers to a judicial verdict. In the modern English language, qaza is equivalent to legislation. No mufti is allowed to issue a qaza, which is the prerogative of only a state-authorized court and is binding on everyone. Qaza is given on an issue which is in the domain of a judge. In such matters, a mufti is not supposed to issue fatwas on his own. In this case, either the government appoints a judge or someone gets a special sanction for issuing binding awards on the parties involved.
Source: The Seeker’s Guide
No, Islam does not permit the killing of one who abuses the Prophet of Islam (blasphemer). The issue of blasphemy is a subject of intellectual discussion rather than condemnation, protest, and retaliation. Incidents that are termed today as abusing the Prophet were prevalent during the life of the Prophet as well. When the Prophet presented his message before the Arabs, they misbehaved with him. Here are some of the epithets given to prophets as mentioned in the Quran: “a liar” (40:24), “possessed” (15:6), “a fabricator” (16:101), and “a foolish man” (7:66). However, nowhere does the Quran prescribe any physical punishment for these offences. It clearly shows that ‘abuse of the Prophet’ is not a subject of condemnation or seeking punishment; rather, it is a subject of removing their misunderstanding through sound arguments to address their minds. In other words, peaceful persuasion should be used to help the person understand the truth of the matter rather than trying to punish him. There is ample evidence that tells us what to do in such cases.
Source: The Issue of Blasphemy
The terms ‘Darul Islam,’ ‘Darul Harb’ and ‘Darul Kufr’ do not occur in the Quran or Hadith. These terms were invented for the first time by jurists, during the Abbasid period. According to this terminology—which has nothing to do with Islam, the world was divided into two large regions. The part of the world, ruled by Muslims, was called ‘Darul Islam’ by the Muslims. The rest of the world ruled by others was called ‘Darul Kufr’ (land of kafirs) or ‘Darul Harb’ (land of war) by Muslims. For the Muslims, there were, therefore, these two distinct spheres of influence: the land of Islam, which meant the land where Muslims had full freedom to practice their religion, and the land of war, which meant a place where Muslims had no such freedom. The land of war indicated those areas of the world where Muslims found themselves in unfavourable circumstances and war was imminent at any point in time. The jihad of the present-day Muslims is, in fact, a legacy of this early, potentially unstable situation.
This whole problem has nothing to do with the tenets of Islam, rather it is the creation of early Muslim jurists. This being so, it is essential that every country should be called by its name and no new appellations invented for it. When one country is given the name Darul Islam and the rest of the countries are referred to as a kind of war zone, it gives rise to the concept of ‘us’ and ‘them’. Consciously or unconsciously, one country comes to be held as Islam-friendly, while another country is held to be an enemy. Such a mentality is a major obstacle to the development of a nation, for true progress is inevitably the result of thinking which is universal rather than regional in nature.
The time has come to abandon them totally. Even the expression ‘Darul Islam’ should be dispensed with, given that this term was a latter-day innovation. When the first Muslim city-state was established in Madinah, it was simply called Madinah and not Darul Islam. Muslim rule over Arabia, in Damascus, Cairo, Baghdad and Cordova was never called Darul Islam. It is only in present times that certain Muslim countries applied this name to them. After the establishment of religious freedom, the entire world has become one. Now only one phrase ‘Darul Amn’ (the abode of peace) or ‘Darul Insaan’ (the abode of human beings) may properly be applied to it.
Source: The Prophet of Peace
Kafir literally means a ‘denier.’ This term was only used for certain contemporaries of the Prophet. The word kafir has never been used in the Quran to mean either a non-Muslim or an infidel as a whole. In fact, this term was applied solely to contemporaries of the Prophet. Kafir (pl. kuffar) was used to refer to those people who had completely understood the true message of Islam and refused to believe in it due to stubbornness. The Prophet peacefully conveyed to them the divine message over a long period of time, but they refused to follow the truth of his words. God, therefore, declared those people, the contemporaries of the Prophet as kuffar that is, the deniers. The use of the word kafir for anyone other than the contemporaries of the Prophet is not permissible. The most important point to be grasped on this subject is that the word kafir denotes an individual rather than a certain race or community. It is in no way a group appellation. However, the generally held view is that one who is not a Muslim is kafir. This is an entirely baseless supposition. The word kafir is not synonymous with non-Muslim or a non-Muslim community. Being a kafir is a matter of the heart, which God alone knows and therefore no person has any right to accuse a fellow human as being kafir. Kafir was a term of reference, restricted in place and time, and which is no longer relevant today. Now all are equally human beings and they have to be dealt with as human beings.
Source: The Seeker’s Guide
In Arabic, the word ‘kufr’ means denial, and ‘kafir’ refers to someone who denies. However, over time, the term kafir has taken on a derogatory connotation. A deeper study reveals that this misunderstanding has caused much confusion. It is commonly assumed that kafir and non-Muslim are synonymous, implying that all people who are not Muslim are kafir. This is undoubtedly a misconception. If kafir referred to a specific group, then in the Quranic verse (106:1), instead of the words, ‘Li'ilafi Quraysh’ [English: ‘For the security of the Quraysh’], the phrase should have been ‘Li'ilafi al-Kuffar’ [English: ‘For the security of Kuffar’] because at the time of its revelation, the Quraysh were not followers of Islam.
In reality, the word kafir is not synonymous with a non-Muslim. In Islam, kafir refers to a specific characteristic or behaviour, not a collective title for a nation or group. The word kafir is not a national label. According to this principle, the Hindus of India or non-Muslims from other countries, from an Islamic perspective, are simply regarded as human beings. None of them can be called kafir or kuffar. A kafir is one who denies (one who refuses to accept). Many English translators of the Quran often render kafir as "unbeliever." This translation is inaccurate. "Unbeliever" refers to someone who does not follow a particular faith, whereas kafir refers to someone who, despite clear evidence, chooses to deny. This is because the word kafir signifies the act of denial, not a national or ethnic identity.
Source: Hikmat e Islam
This Hadith does exist, but extremist Muslims have interpreted it incorrectly. There are several examples of such an incorrect interpretation. Literally, the term ghazwa refers to safar or peaceful travel. According to a Hadith:
“A group of my ummah shall go for a campaign in Hind and it has been saved from Hell.” (Sunan an-Nasa’i, Hadith No. 3175)
This safar or ‘campaign’ can be of anything. It could even be of education or social welfare or to spread the peaceful message of Islam.
Source: The Seeker’s Guide
I do not believe that ‘Islamophobia’ exists. The irony is that this term has not been coined by other communities—it has been so named by the Muslim community themselves. Instead, in practice, it is the Muslims who suffer from ‘Westophobia.’ Thus, Islamophobia is simply an allegation and not a real phenomenon. In Islamic terms, this is a case of ‘calling others by offensive nicknames,’ and is forbidden by the faith. Thus, first of all, Muslims must abandon using this term for others for the Quran reads:
“Believers, let not some men among you ridicule others: it may be that the latter are better than the former: nor should some women laugh at others: it may be that the latter are better than the former: do not defame or be sarcastic to each other, or call each other by [offensive] nicknames. How bad it is to earn an evil reputation after accepting the faith! Those who do not repent are evil-doers.” (49:11)
The fact is contrary to what Muslims think. Why do Muslims say that the West has Islamophobia? The reason is that Muslims give a negative interpretation of an event involving Islam and the West. However, the West does not actually mean anything negative. In this case, the responsibility goes to the Muslims and not the West. So, in reality, if there is something, it is Muslim-o-phobia. The resentment is not towards Islam but against the un-Islamic practices of Muslims. We must contemplate and become more introspective about our actions and their effect on others. If Muslims introspect and rectify their course of action, they would no longer remain a problem-community for anyone. One must remember this natural principle given in a tradition of the Prophet, “Be good-hearted, and goodness will be shown to you.” (Al-Mojam al-Saghir by Al-Tabarani, Hadith No. 1169) This means that if you desire love from others in this world, you must first become a source of love for them. You cannot expect love from others while harbouring hatred in your heart for them. This perspective sheds light on the reality of Islamophobia.
Source: The Seeker’s Guide
Jihad simply means struggle. Any sincere effort made for the betterment of society can be referred to as jihad. Jihad is not the equivalent of war. The Arabic word for war is qital. Considering the two to be synonymous is really to misconstrue or distort the significance of jihad. The fact is that qital is a very limited and temporary action. On the other hand, jihad is a continuous and comprehensive or all-embracing process. Jihad is an exalted process in Islam, which should carry on continuously, every day and at every moment in our lives. Under no condition should it stop.
Jihad, in the form of qital or war in an extended sense, is a wholly defensive action. Aggressive qital or offensive war is completely forbidden in Islam. The Quran clearly says, “And fight in God's cause against those who wage war against you, but do not commit aggression—for surely, God does not love aggressors.” (2:190) Furthermore, if one is faced with an aggressive attack from another community, even then all possible efforts should be made to stave off war. War can only be resorted to when all efforts to stave it off or avoid it have failed. The opponents of the Prophet of Islam sought to entangle him in war and confrontation on more than 80 occasions, but he was able to avoid fighting through wise action. Only on three occasions—in the battles of Badr, Uhud and Hunayn), when no option was left but war did he participate in actual fighting, and that too for no more than half a day. In this sense, these can only be referred to as skirmishes and not wars.
Another aspect of a legitimate war in Islam is that it should be an open and declared affair. To engage in secret military actions is not legitimate in Islam. And so, proxy war is regarded by Islam as illegitimate because in such a war the government uses a group to engage in violence by providing it covert assistance, but it does not participate in the war by openly declaring war itself.
Just calling an action ‘jihad’ will not morally validate it. The only true jihad is one which is carried out in accordance with Islam. Islamic jihad is another name for peaceful struggle. This peaceful struggle is sometimes an inward-looking thing, like waging jihad with the self when it takes place at the level of feeling; sometimes it is desired externally and manifests itself at the physical level through gestures like kneeling, prostrating oneself before God.
Source: Islam and World Peace
The most misinterpreted aspect of the Quran is jihad. Jihad, in reality, is peaceful activism but has been misinterpreted as violent activism. ‘Jihad’ is an Arabic term which literally means to make ‘effort’ or ‘struggle.’ Some people portray the picture of Islam as a religion of violence by using the word, jihad. They say that jihad in Islam is a holy war. But there is no concept of holy war in Islam. Jihad has nothing to do with war or violence. It simply means making great efforts or striving for a particular purpose. Jihad is, therefore, a peaceful struggle. The word used in the Quran to refer to war is qital. It is important to clarify that in Islam, war is defensive, not offensive and undertaken when all peaceful means have been exhausted. Further, war can only be declared by an established state. No individual or NGO has the right to declare and engage in warfare. The Quran states: ‘strive with the utmost strenuousness by means of this [Quran, to convey its message to them].’ (25:52) Nowhere does it say to strive ‘with the help of the sword’. Clearly, jihad is an act to be performed by the power of ideology rather than the power of the sword; it is only another name for peaceful activism along Islamic lines. Peace is the bedrock of Islam. According to the Quran, on the Day of the Judgement, God will say: ‘O peaceful soul, come and enter my Paradise’ (89:28). And only those who have followed the path of peace in this world will be allowed entry into God’s Paradise.
Source: The Seeker’s Guide
Telegraph, London published an article in 2001 entitled ‘A Religion That Sanctions Violence’ in which it analysed whether Islam was a religion of peace, or does it sanction violence. Such misconceptions arise due to two different versions of Islam: one which is found in the Islamic Scriptures, and the other which we see in the life of present-day Muslim communities. When one forms their opinions of Islam after seeing Muslim behaviour, one often asks: Why are Muslims conducting jihad? Does the Quran ask Muslims to kill non-Muslims? Does Islam ask Muslims to establish an Islamic State? What is ISIS? Who are Kafirs? What are Fatwas? What was the Satanic Verses controversy? Does Islam degrade women?
If one wants to have a true picture of Islam, one must differentiate between Islam and Muslims. One must conceive of Islam purely in the light of the Islamic Scriptures, that is, the Quran and Sunnah. Moreover, one must refrain from equating the Muslim community with the religion of Islam (as mentioned in the Quran and Sunnah). When one does this, they will realize that these misconceptions have nothing to do with Islam, they are due to the fact that its followers, that is Muslims, do not know the limit of their freedom. This is not the case of only Muslims, in fact, modern man, in general, aspired to freedom as the highest good, but once having reached this goal, he was unable to set reasonable limits to freedom. In consequence, unrestrained freedom descended into anarchy and lawlessness and all other forms of negativity.
The truth is that Islam is a religious ideology, whereas the position of Muslims is determined by the sentiments and conduct of a community. This being so, the student of Islam must see the community as it ought to be when subservient to Islam and not judge Islam by the personal deviations of the human beings making up the community of Muslims. Therefore, to see the true face of Islam, one must judge Muslims in the light of Islamic teachings and not vice versa.
Source: The Seeker’s Guide
My advice would be to become a positive thinker. Positive thinkers save themselves from the storms of life and can continue towards their positive goals without becoming affected by the external world. Positive thinking is the source of all kinds of good things. It ensures good health and a sound mind; it enables you to plan competently and helps you in crisis management. Positive thinking is the other name for natural thinking. Positive thinking cannot be acquired from the external world. It is your inner nature that provides a reservoir of positive thought. Preserve your inborn nature and you will surely emerge as a positive thinker. Every human being is born with great potential. Allow your potential to unfold and you will become a positive thinker in the perfect sense of the word.
Source: Living in Hope
