A monologue written by Abdel Rahman Al-Sharqawi, influenced by the 1967 setback, in his play “Al-Hussein the Revolutionist” and “Al-Hussein the Martyr” (1969) gained widespread popularity on social media, recited by several Arab theater actors.
It states: “Do you know the meaning of the word? The key to paradise is in a word, and entering the fire is through a word, and the decree of God is the word. If you know its sanctity, a word is a precious treasure. The word is light, and some words are graves, and some words are lofty fortresses in which human nobility takes refuge. The word distinguishes between a prophet and a whore. Through the word, the distress is revealed. The word is light, a guide followed by the nation. Jesus was nothing but a word, he illuminated the world with the word, and he taught it to the fishermen, and they became the guides of the world. The word shook the tyrant. The word is the fortress of freedom. Indeed, the word is responsibility. Indeed, the man is the word. The honor of the man is the word.”
The writer was accurate in this monologue, as the word holds a prominent and central role in Islam. With it, God created beings from nothingness, and with it, a person enters or leaves Islam. Transactions of buying and selling are conducted with it, marriages are contracted with it, and the bonds of matrimony are dissolved with it.
By the word “Be,” God creates whatever He wills. God says in Surah Ya-Sin, “His command is only when He intends a thing that He says to it, ‘Be,’ and it is.”
As soon as a person sincerely pronounces the two Shahadah of faith, they become a Muslim.
With the verbal agreement of the buyer and seller, ownership is transferred between them.
Without the form of offer and acceptance, marriage between a man and a woman does not take place.
With the word “divorced” directed by a man to his wife willingly and without anger that leads to unconsciousness, the woman is released from his bond, unless the divorce is un-Islamic, contradicting the Sunnah of the Prophet.
Calling others to Islam and introducing it are acts of the tongue. God says in Surah Fussilat, “And who is better in speech than one who invites to Allah and does righteousness and says, ‘Indeed, I am of the Muslims.”
One of the key reasons for the excellence of the Islamic Ummah is enjoining good and forbidding evil. Allah Almighty says in Surah Al-Imran, “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah…”
The relationship between word and destiny
Indeed, prayer contends with fate. In Sahih Ibn Majah, it is narrated by Thawban, the freed slave of the Messenger of Allah (ﷺ), that the Prophet (ﷺ) said, “Nothing increases one’s lifespan except righteousness, and nothing repels divine decree except supplication, and a man may be deprived of provision by a sin he commits.”
Muslims should also avoid negative words, as they may become reality. In Sahih Bukhari, Abdullah bin Abbas narrates, “The Prophet (ﷺ) visited a Bedouin who was ill. Whenever the Prophet (ﷺ) visited an ill person, he would say, ‘No harm, it will be purification, if Allah wills.’ The Bedouin replied, ‘You say it is purification? No, it is a fever that boils or seethes in an old man and will send him to the grave.’ The Prophet (ﷺ) said, ‘Then yes, it is so.”
It is also advised not to share one’s dreams except with someone who wishes well for you, so that they are interpreted positively, as interpretation can turn them into reality. In Sahih al-Jami, Abu Rizin Al-Uqaili Lakit bin Amir narrates from the Messenger of Allah (ﷺ), “A believer’s dream is one of forty-six parts of prophethood. It is on a bird’s leg, as long as it is not related. If it is related, it falls, and it should not be related except to a wise or beloved person.”
The Importance of the Word in Islam
A Muslim must pay close attention to their words. In Sahih Bukhari, Abu Huraira narrates from the Messenger of Allah ﷺ: “A servant may speak a word from the pleasure of Allah without giving it much importance, but because of it, Allah will raise him in ranks. And a servant may speak a word from the displeasure of Allah without giving it much importance, but because of it, he will fall into Hell.”
Therefore, it is advised to remain silent if there is no good in speaking, to avoid the pitfalls of the tongue. In Sunan al-Tirmidhi, Mu’adh ibn Jabal (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ mentioned several deeds that lead one to Paradise, then said to him, “Shall I not tell you the foundation of all that?” I said, “Yes, O Messenger of Allah.” He took hold of his tongue and said, “Restrain this.” I said, “O Prophet of Allah, will we be held accountable for what we say?” He said, “May your mother be bereft of you, O Mu’adh! Is there anything that throws people into the Hellfire on their faces—or on their noses—except the harvest of their tongues?”
Truthfulness in Islam
Truthfulness holds paramount importance in Islam. There is no distinction between white lies and black lies; a lie is a lie in Islam, even if it is made in jest. In Sunan al-Tirmidhi, it is narrated by Mu’awiyah bin Haida al-Qushayri that the Prophet Muhammad (ﷺ) said, “Woe to him who lies to make people laugh. Woe to him, woe to him.”
Additionally, in Sahih al-Tirmidhi, it is narrated by Abdullah bin Mas’ud that the Prophet Muhammad (ﷺ) said, “You must be truthful, for truthfulness leads to righteousness, and righteousness leads to Paradise. A man continues to be truthful and encourages honesty until he is recorded with Allah as a truthful person. Beware of lying, for lying leads to wickedness, and wickedness leads to Hell. A man continues to lie and encourages dishonesty until he is recorded with Allah as a liar.”
The term “Yamin Ghamus” is highlighted here, which is a legal term describing swearing falsely to obtain some benefit. It is called “Yamin Ghamus” because it immerses its owner in Hell. In Sahih Muslim, it is narrated by Abu Umamah Iyas bin Thalabah al-Harthi that the Prophet Muhammad (ﷺ) said, “Whoever swears falsely to take the right of a Muslim, Allah will forbid him from Paradise and doom him to Hell.” A man asked, “Even if it is something insignificant, O Messenger of Allah?” He replied, “Even if it is a twig of an arak tree.”
Legally, the term “Yamin Hasima” stands out, where one of the disputing parties swears an oath before the court as definitive evidence of their claim. It is called decisive because, after that, the judge has no choice but to issue his judgment.
Article 324 of the Qatari Civil and Commercial Procedures Law No. 13 of 1990 states, “The swearing of the decisive oath entails the waiver of all other evidence regarding the fact it pertains to. The opponent may not prove the falsehood of the oath after it has been sworn by the party to whom it was directed or returned. However, if the falsehood of the oath is proven by a criminal judgment, the party harmed by it may claim compensation, without prejudice to his right to appeal the judgment issued against him due to the false oath.”
Testimony in Islam
In Islam, if a witness is asked to testify regarding a matter, they must respond and cannot refuse. It is a religious obligation and cannot be avoided. Allah says in Surah Al-Baqarah, “… and let not the witnesses refuse when they are called upon…”.
False testimony, however, is considered one of the gravest sins, as it leads to the loss of rights and the false accusation of innocents. In Sahih Bukhari, Abu Bakra Nufay ibn al-Harith narrates from the Prophet Muhammad ﷺ, “Shall I not inform you of the biggest of the major sins?” Messenger of Allah (ﷺ) asked this question thrice. We said, “Yes, O Messenger of Allah. (Please inform us.)”. He said, “Ascribing partners to Allah, and to be undutiful to your parents”. Messenger of Allah (ﷺ) sat up from his reclining position and said, “And I warn you against giving forged statement and a false testimony; I warn you against giving forged statement and a false testimony”. Messenger of Allah (ﷺ) kept on repeating that warning till we wished he would stop.
Fulfilling promises is an inherent characteristic of a Muslim, for which Allah holds them accountable. Allah says in Surah Al-Isra, “… and fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.”
Islam assumes that a Muslim is truthful unless proven otherwise or loses their character of justice due to previous dishonorable conduct.
The Main Motivations for Converting to Islam
In a study conducted by Dr. Ibrahim Bou Elfel at Jijel University in Algeria, titled “A Sociological Approach to the Phenomenon of Converting to Islam in the West (2018), it was found that the main motivations for converting to Islam in the West revolve around spiritual emptiness due to a materialistic view of life, doubts arising from contradictions in other religions, and the respect Islam has for science and logical thinking. Interestingly, anti-Islam media campaigns have also played a significant role in motivating some to learn about Islam from its original sources.
How a Non-Muslim Can Enter Islam
The first step for a person to enter Islam is through the word, by voluntarily pronouncing or, for the mute, gesturing the testimony of faith: “I bear witness that there is no god but Allah and that Muhammad is His servant and messenger.
Here, the Muslim does not say “I know” or “I believe” or “I think,” but rather “I bear witness,” which signifies a level of certainty that allows them to testify as if seeing with their own eyes, a high level of conviction.
In Sahih al-Bukhari, Abdullah ibn Abbas narrates: “The Messenger of Allah (ﷺ) said to Mu’adh ibn Jabal when he sent him to Yemen: ‘You are going to a people of the Book. So when you come to them, invite them to testify that there is no god but Allah and that Muhammad is the Messenger of Allah. If they obey you in that, then inform them that Allah has obligated upon them five prayers every day and night. If they obey you in that, then inform them that Allah has obligated upon them charity (Zakat) to be taken from their rich and given to their poor. If they obey you in that, then beware of taking the best of their wealth, and be cautious of the supplication of the oppressed, for there is no barrier between it and Allah.”
Therefore, a person who dies in the way of Allah is called a “martyr” (shahid), which is a form of the word meaning one who bears witness through the ultimate sacrifice of their life for their faith.
It is not a requirement for entering Islam to announce it publicly or have witnesses. Allah says in Surah An-Nahl: “Only they invent falsehood who believe not Allah’s revelations, and (only) they are the liars. Whoso disbelieves in Allah after his belief—save him who is forced thereto and whose heart is still content with faith—but whoso finds ease in disbelief: on them is wrath from Allah. Theirs will be an awful doom” (16:105-106).
How a Person Officially Converts to Islam
In Qatar, for example, the Minister of Awqaf and Islamic Affairs’ Decision No. (24) of 2011, which establishes sections within the administrative units that make up the Ministry of Awqaf and Islamic Affairs and assigns their competencies, stipulates in its third paragraph the “certification of the declaration of Islam by non-Muslims and taking care of their affairs.”
Generally, there are no complex legal texts in Qatar regarding converting to Islam. It seems to me that the state avoids acting as a monitor over individuals’ consciences, especially since having a legal document proving someone’s conversion to Islam could lead to demands for another document proving their exit from Islam, which the state likely avoids due to the potential for dangerous accusations.
In Jordan, the e-government website offers a service for registering a notarized declaration of conversion to Islam. The requirements are: “The applicant must appear in person at the court, two witnesses must appear in person at the court, and the agent (if any) must appear in person at the court.”
In Egypt and Kuwait, the process of proving conversion to Islam before the judiciary highlights a mechanism that has, in some cases, led to the legal recognition of leaving Islam through a court ruling known as a “hisba” lawsuit in Egypt and a similar concept in Kuwait, which falls under the jurisdiction of the public prosecution.
The Consequences of a Person Embracing Islam
From a religious perspective, several matters arise when a person converts to Islam, including the obligation to fulfill the remaining five pillars of Islam.
In Sahih al-Bukhari, Abdullah bin Umar narrated that the Messenger of Allah (ﷺ) said, “Islam is built on five: testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing prayer, paying zakat, performing Hajj, and fasting during Ramadan.”
There is no exception to the pillars of Islam regarding the testimony of faith and prayer. However, there are specific circumstances where the obligations of zakat, Hajj, and fasting during Ramadan may be waived. Additionally, Muslim women are exempt from prayer during their menstrual and postpartum periods.
Another consequence of converting to Islam is that a Muslim cannot inherit from or bequeath to their non-Muslim relatives, although there are more flexible fatwas under certain conditions.
In Sahih al-Bukhari, Usama bin Zaid narrated that the Messenger of Allah (ﷺ) said, “A Muslim does not inherit from a disbeliever, nor does a disbeliever inherit from a Muslim.”
If a non-Muslim man is married to a Christian or Jewish woman and then converts to Islam, his marriage remains valid. Allah says in Surah Al-Ma’idah, “This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you, and your food is lawful for them. And [lawful in marriage are] chaste women from among the believers and chaste women from among those who were given the Scripture before you when you have given them their due compensation, desiring chastity, not unlawful sexual intercourse or taking [secret] lovers. And whoever denies the faith – his work has become worthless, and he, in the Hereafter, will be among the losers.”
However, if a non-Muslim man is married to a woman who is not Christian or Jewish and then converts to Islam, the marriage contract is annulled unless his wife also converts to Islam or becomes a Christian or Jew voluntarily. Allah says in Surah Al-Mumtahanah, “…And do not hold to marriage bonds with disbelieving women. Ask for what you have spent, and let them ask for what they have spent. That is the judgment of Allah; He judges between you. And Allah is Knowing and Wise.”
If a non-Muslim woman married to a non-Muslim man converts to Islam, their marriage contract is dissolved if her husband does not voluntarily convert to Islam. Allah says in Surah Al-Mumtahanah: “O you who believe, when believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent [on their dowries]. And there is no blame upon you if you marry them when you have given them their due compensation …”
Qatari Family Law No. 22 of 2006, Article 155 states: “If the wife converts to Islam before or after consummation of the marriage and her husband is not Muslim, the judge shall separate them after offering the husband a chance to convert to Islam within a period equivalent to the waiting period (‘iddah). If the husband does not convert, the judge shall separate them. If both spouses convert to Islam, or if the husband converts while his wife is a People of the Book, and there is no reason for their marriage to be prohibited, their marriage remains valid.”
Similarly, the Jordanian Personal Status Law No. 36 of 2010, Article 140 states: “If both spouses are non-Muslims and both convert to Islam, their marriage remains valid. If only the husband converts to Islam and his wife is a People of the Book, the marriage remains valid. If she is not a People of the Book, she is offered Islam. If she converts or becomes a People of the Book, the marriage remains valid; if she refuses, the marriage is annulled. If only the wife converts to Islam, the husband is offered Islam. If he converts, the marriage remains valid; if he refuses, the marriage is annulled. Those who refuse are given a ninety-day grace period from the date Islam is offered to them if they are sane adults; if not, the contract is annulled immediately.”
While Qatari law does not declare anyone an apostate, Qatari Family Law No. 22 of 2006 differentiates between Muslim spouses if one or both publicly and persistently apostatize from Islam. Article 154 states: “The judge shall separate the spouses if one or both apostatize after consummation of the marriage, after warning them to return to Islam within a period equivalent to the waiting period (‘iddah). If they do not return, the judge shall separate them.”
Similarly, the Jordanian Personal Status Law No. 36 of 2010, Article 142 states: “If one of the spouses is proven to have apostatized, the judge shall look into the matter: If the apostasy occurred before consummation, the judge shall annul the marriage contract from the date of apostasy. If the apostasy occurred after consummation and the apostate insists on remaining apostate and refuses to return to Islam, the judge shall annul the marriage contract.”
There is a less known fatwa issued by the European Council for Fatwa and Research that permits a newly converted Muslim woman to remain with her non-Muslim husband if he has already consummated the marriage, but under specific conditions, such as if he does not harm her in her faith and she hopes for his conversion to Islam.
The relationship of a new Muslim with their non-Muslim parents
A new Muslim must honor their parents even if they do not embrace Islam, and even if they are opposed to their child’s conversion. Allah says in Surah Luqman, “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination. * But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.”
The Relationship of a New Muslim with Their Non-Muslim Community
Historically, Islam spread in South and East Asia without conflict through Yemeni traders, whose honesty and integrity had a significant impact on the spread of Islam in these regions, as noted by UNESCO.
In an article titled “Yemenis: A Legacy in the Call to Islam,” Bermud Samadi states, “Yemenis began to infiltrate countries untouched by Islamic conquests. Yemeni sailors were renowned for their exceptional skill in navigating the seas. It is said that Christopher Columbus (credited by the West with discovering America) was accompanied by Yemeni sailors familiar with the eastern sea route passing through the Pacific Ocean to America from the west. Columbus could not have ventured into those uncharted seas without the assistance of Yemeni Arab sailors and their ancient maps, as indicated by Western sources themselves.”
This is not surprising given the ethics of Muslims. Allah says in Surah Al-Mumtahina: “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion – [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.”
Among the duties that a new Muslim should adopt is offering sincere advice and enjoining what is right while forbidding what is wrong, without compromising public security. In Sahih Muslim, it is narrated that Tamim al-Dari reported from the Messenger of Allah ﷺ that he said, “The religion is sincere advice.” We said, “To whom?” He said, “To Allah, to His Book, to His Messenger, to the leaders of the Muslims, and to their common folk.”
