Islam is more than just a spiritual bond with God; it encompasses every aspect of life. In addition to performing the obligatory five daily prayers, adherents must also follow specific guidelines and norms to avoid transgressions. According to Abu Hamid Muhammad ibn Muhammad al-Ghazali, a prominent Islamic Scholar from the "Islamic Golden Era," true liberation from anguish and difficulties can only be achieved by firmly holding onto God and dedicating oneself entirely to Him.
Abu Hamid Muhammad ibn Muhammad al-Ghazali, a renowned scholar in the Islamic faith, is recognized by both Sunni and Sufi followers. His extensive knowledge as a Fiqh scholar had a major impact on Islam, as he skillfully integrated diverse perspectives from his study of Islamic Fiqh sciences. Al-Ghazali's unbiased evaluations stemmed from his expertise in Fiqh, and his contributions to the development of Islam involved effe
...ctively combining theology, philosophy, law, and mysticism.
Al Ghazali, a Sunni and Sufi philosopher, made significant contributions to various disciplines within Islam. However, his most noteworthy achievement was his ability to integrate and strengthen Islamic thought by incorporating multiple disciplines and strands of Islam. Al Ghazali lived during the Golden Age, a time of prosperity and intellectual advancement in the 11th and 12th centuries. Born in 1058 AD in Tus, Persia, he greatly influenced the Islamic faith, particularly among Sunni and Sufi members.
Al Ghazali had a positive impact on the Islamic faith and its millions of devotees. He continues to have an impact today through his numerous works. He received education in Tus, Persia, at the Nishapur School and the Nizamayyah School in Baghdad, excelling in Islamic sciences. In 1095, Al Ghazali faced a personal crisis and had
many questions about his life and his faith's direction. To find answers, he went on a pilgrimage to question his belonging and faith. Throughout this time, his beliefs in Sufism became strong, exemplifying the perspective of the quote.
Al Ghazali underwent a personal crisis and subsequently embraced Sufism, which many Muslims view as the inner or mystical dimension of Islam. Al Ghazali states that this approach to Sufism allowed him to establish a stronger bond with Allah and gain a deeper comprehension of his own convictions. The significance of Hajj for followers of Islam underscores the impact of the belief that "if you desire liberation from affliction and suffering, remain steadfast in your devotion to God and fully turn towards Him" on the essence and observance of Islam. Hajj carries immense importance in a Muslim's life as it is acknowledged as one of the five pillars of faith.
The Hajj is an obligatory pilgrimage to the Ka'ba in Mecca, which is a crucial aspect of Islam that all followers must complete at least once in their lives. This journey holds great significance for pilgrims as it brings them closer to Allah and reinforces the fundamental principles of their faith. Additionally, it fosters unity within the Muslim community by promoting solidarity. The rituals performed during Hajj symbolize important events from Islamic history mentioned in the Quran.
During the Hajj, Muslims engage in rituals that reinforce their faith in the Quran and their submission to Allah. The Quran instructs believers to "Perform the pilgrimage and the visit [to Mecca] for Allah" (Surah 2:196). These rituals embody the belief that true liberation from affliction and suffering can be attained by remaining
devoted to God and relying on Him completely. Hajj takes place from the 8th to the 13th of Thul Hijjah, which is the final month of the Islamic calendar. Before embarking on this pilgrimage, it is advisable for Muslims to settle any outstanding debts and seek reconciliation for past wrongdoings, as Hajj is seen as an opportunity for a fresh start.
The essence of Islam is the complete surrender to Allah, unwavering adherence to God, and turning fully towards Him. This surrender is exemplified in the practice of Hajj, which requires significant sacrifice and devotion from the pilgrim in order to attain the essential state of surrender within themselves. The pilgrimage consists of seven stages, beginning with Ibram, where the individual must achieve a state of mental, spiritual, and physical purity. They also need to dress in two white garments, perform ablution ritualistically, and vocally declare their intention to embark on Hajj.
The text describes different stages of the Hajj pilgrimage. First is Talbiyah, where the adherent declares their intention to perform Hajj for the glory of Allah and repeats the prayer three times. Next is Tawaf, which involves circling the Kaba. After that comes Sa’y, where pilgrims walk between the two hills of Mecca. This is followed by repentance, prayer, and reflection, collectively known as wuguf. Finally, the stage of Mina is reached, where they travel and throw pebbles gathered at Muzdalifah at white pillars to symbolize the rejection of temptation and ultimate surrender to Allah.
Id-Ul Adha, also known as the "festival of sacrifice," is the culmination of Hajj, the pilgrimage to Mecca. It commemorates Prophet Abraham's willingness to sacrifice his son as a display of
obedience. The festival involves sacrificing animals. Completing all stages of Hajj visibly demonstrates support for promoting and growing Islam, and accepting the teachings of the Qur'an and reverence for Muhammad. Hajj exemplifies how adhering to God and fully turning towards Him influences and shapes Islamic beliefs and practices.
Muslims generally view abortion as morally forbidden (haram), but there are circumstances where it may be permissible. If the mother's life is in serious danger, many Muslim legal schools accept that abortion can be allowed, but only after 120 days of pregnancy. Different schools of Muslim law have varying views on the permissibility and timing of abortion for other reasons. Some schools permit abortion up to 16 weeks into pregnancy, while others restrict it to the first 7 weeks.
While some scholars believe that early abortion may be morally wrong in certain cases, they do not advocate for punishment. The degree of wrongdoing is believed to increase as the pregnancy progresses. Although the Quran does not explicitly address abortion, it provides guidance on related matters that can be applied to the topic. The Islamic perspective is rooted in the value placed upon the sanctity of life, where saving one life is seen as saving all lives and taking a life is considered akin to murdering all of humanity (Quran 5:32). Most Muslim scholars consider a fetus in the womb to be a human life and therefore protected by Islam. Abortion is permitted in Islam when necessary to save the mother's life, as it represents choosing the lesser evil according to Sharia's overarching principle. Furthermore, the Quran emphasizes that fear of poverty should not serve as a justification for aborting
a fetus since Allah will provide for them and their families.
The Qur'an strongly emphasizes the seriousness of killing (Qur'an 17:32) and prohibits abortion for societal or financial reasons. This prohibition extends to cases of unintended pregnancy that may negatively impact the mother's life, education, or career. However, opinions among scholars differ when it comes to whether abortion is permissible within the first 120 days of pregnancy in situations involving rape or incest. While some scholars permit it, others strictly prohibit it.
According to one scholar, the embryo is considered equally valuable according to Sharia, regardless of how it was conceived. Sheikh M. A. Al-Salami asserts in the Third Symposium on Medical Jurisprudence that life holds equal worth under all circumstances.
In cases where it is determined early in pregnancy that the fetus will experience unbearable suffering due to an untreatable defect, some scholars argue that aborting the pregnancy is allowed. However, this exception only applies if the gestation period is less than 120 days.
In its 12th session held in February 1990, the Islamic jurisprudence council of Mekkah Al Mukaramah (the Islamic World League) passed a Fatwa that is widely quoted. According to this Fatwa, abortion is permitted in certain circumstances. These include if the foetus has a severe untreatable condition that has been proven through medical investigations and decided upon by a committee of competent and trustworthy physicians. It is also required that the parents request the abortion and that the foetus is less than 120 days from the moment of conception.
Islam prohibits the termination of a pregnancy after the soul or 'Ruh' is assigned to the fetus. There are varying opinions within Islam regarding when this
occurs. The three main viewpoints are: at 120 days, at 40 days, or when there is voluntary movement of the fetus (typically around the 12th week of gestation, although some women may not perceive this movement until later, possibly as late as 20 weeks).
A hadith related to the moment of ensoulment is that it occurs at 120 days. Abdullah narrated that Allah's Apostle said, "In terms of your creation, each of you is gathered in the womb of their mother for the initial forty days. Then they become a clot for another forty days, followed by a piece of flesh for an additional forty days. Afterwards, Allah dispatches an angel to record four things: their actions, the time of their death, their means of sustenance, and whether they will have a blessed or wretched existence in religion."
According to Sahih Bukhari, Volume 4, Book 55, Number 549, the act of breathing the soul into a person's body is mentioned. However, it should be noted that many scholars believe that life commences at conception and all scholars agree on the importance of respecting and safeguarding an embryo throughout pregnancy. The quote "If you want to be free from affliction and suffering, hold fast to God, turn wholly to him" has a close connection with the principles and observance of Islam as explored through Al Ghazali's significance and influence, the practice of Hajj, and ethical perspectives regarding abortion.
