essay on islamic history

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book: Essays in Islamic Philology, History, and Philosophy

Heilbrunn Timeline of Art History Essays

Islamic arms and armor.

Helmet with Aventail

Helmet (Sallet)

Short Sword (Yatagan) from the Court of Süleyman the Magnificent (reigned 1520–66)

Workshop of Ahmed Tekelü

Dagger with Scabbard

Dagger with Hilt in the Form of a Blue Bull (Nilgai)

Dagger (Kard) with Sheath

Saber with Scabbard

Department of Arms and Armor , The Metropolitan Museum of Art

October 2004

Since its emergence in seventh-century Arabia, the religion of Islam spread rapidly, by swift military conquest and by conversion, throughout the Middle East and North Africa. During the eighth century, large parts of India were Islamized, while Muslim armies also began the occupation of Spain , portions of which remained Islamic until the end of the fifteenth century. By the seventeenth century, areas under Islamic religious and political control stretched from the southern Philippines across southern Asia and the Middle East through Turkey and into central Europe. Inevitably, due to Islam’s wide geographic dissemination and long history, Islamic arms and armor reflect a wide range of regional and national styles as well as technical, social, and artistic changes during the various phases of their history.

The expression “Islamic arms and armor” is a term often somewhat restrictively applied to arms and armor of the Mamluk period (1250–1517) in Egypt and Syria, the Ottoman empire (ca. 1299–1922), the Near East, especially Persia, and those areas of India under Mughal rule (1526–1858). One of the main characteristics of Islamic armor is that, compared to its European counterparts, it is often relatively lighter and less extensive. This fact owes as much to a strategic and tactical preference of most Muslim armies for speed over heavy protection, as to the usually hot climate of regions under Islamic rule. An example is the extensive and continued use of mail armor until well into the nineteenth century, while in western Europe this type of defense had been largely relegated to a secondary position with the development of plate armor at the beginning of the fifteenth century. In Islamic armor, the use of plate was usually confined to helmet, short vambraces (arm defenses) and greaves (lower leg defenses), and, to some extent, reinforcement of the mail shirt.

Apart from shirts made entirely of mail, one of the most typically “Islamic” forms of body defense is a shirt composed of steel plates joined by areas of mail, which appears to have been developed first in Iran or Anatolia during the early fifteenth century. Variations with plates of different sizes and configurations were being worn in many parts of the Ottoman empire by the sixteenth century, whence it was probably introduced into India early in the Mughal period due to the Ottoman influence on Mughal military practices.

The most familiar characteristic of Islamic armor is perhaps the distinctive conical-shape helmets, which, with some variation, are found in most European and Near Eastern areas under Islamic rule. One variation is known as a “turban helmet.” Its prototype can be found in the pre-Islamic Sasanian tradition (224–651) of Persia, but its sweeping outline, reminiscent of the domes of mosques, has contributed to this type of helmet being recognized today as decidedly Islamic. Many of the early surviving examples date from the fifteenth century and seem to have been made in Iran and Turkey. Additional protection was afforded by shields, usually of round shape, and constructed—unlike the majority of their European counterparts—of metal.

The weapon most readily associated by today’s audiences with Muslim warriors of bygone times is probably the scimitar or saber, having a long, slightly curved blade with a single cutting edge. Other arms included javelins (throwing spears), battle axes, maces, and recurve bows (so called because the ends of the arms/limbs in their relaxed state curve forward, adding additional momentum to the arrow when the bow is strung). Although the above weapons were certainly also used by foot soldiers, all were essentially suited for use by cavalry.

Firearms had been introduced to the Islamic world by trade and armed conflict in both the East and West, and the manufacture of cannon and handheld firearms became a highly regarded craft in many regions under Islamic rule. What are today commonly referred to as “Islamic firearms” are weapons from various regions, which were derived from seventeenth-century European prototypes in the construction of their locks and in the shape of their butts. Many were fitted either with European locks, acquired by trade or as booty, or with locks that were manufactured in Islamic regions but were in fact copies of European types. Some types, such as the matchlock, remained popular in some areas under Islamic rule until long after they had become obsolete in western Europe.

Many examples of Islamic arms and armor are especially noteworthy for their opulent decoration, a fact for which they were already renowned in the Middle Ages. Sword blades of “Damascus steel” or “watered steel” refer to blades that had been given a wavy or “watered” pattern, produced in the steel prior to forging using specific smelting and crucible techniques. Although this technique was practiced in the Islamic Middle East at least since the Middle Ages, in western Europe such blades were believed to originate from Damascus (Syria), hence the name. Along similar lines, the inlay of metal surfaces such as those of a breastplate or a sword blade with gold or silver was known as “damascening,” a term again alluding to the city of Damascus and the apparent Eastern origins of this technique.

Islamic arms and armor were decorated using a variety of techniques such as damascening, gilding, inlay, gold and silver encrusting, as well as setting with jewels and enameling. On some ceremonial items, the decoration could achieve such sumptuous and spectacular effects that the final appearance of the object has more in common with an item of jewelry than a weapon. Indeed, the splendor of the Mughal empire was such that even today the term “mogul” is synonymous with enormous wealth and power, a notion easily verified by Mughal arms and armor.

Apart from floral and animal motifs, a dominant part of Islamic iconography on arms and armor is confined to calligraphy . Although the representation of (sacred) figures is not strictly forbidden in the Qur’an , images as objects of devotion were avoided in Islamic art from its very beginning. Islamic artists relied instead on the words of the Prophet Muhammad to inspire and to give literal shape to their designs. As a result, calligraphy in Islamic lands developed into a fine art, becoming in the process the principal form of religious ornament. Thus, Islamic arms and armor were often decorated with a wide variety of Qur’anic passages and pious invocations, which functioned as expressions of piety, as powerful defenses in the form of talismans , or simply as visually pleasing ornament.

Department of Arms and Armor. “Islamic Arms and Armor.” In Heilbrunn Timeline of Art History . New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/hd/isaa/hd_isaa.htm (October 2004)

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List of Rulers

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South Asia, 1600–1800 A.D.
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14th Century A.D.
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Artist or Maker

Tekelü, Ahmed

Islamic History About Sunni and Shia Muslims Essay

Introduction, rows over muhammad succession, methods used to legitimize authority, policies used to legitimize authority, works cited.

After the death of Muhammad, the Muslim community convened a meeting at Saqifah. The outcome of the meeting was the election of Abu Bark as the caliph. Quite a number of Muhammad’s cohorts rowed this preference asserting that his cousin and son-in-law were the elected descendants.

In fact, the Muslim population shortly separated into nearly four camps in the foremost and subsequent Fitna. This paper argues that Sunni and Shia Muslims had different ideas about successorship which shaped the leadership of the caliphs.

It attempts to answer the question; “what kinds of arguments, methods and policies did the Rashidun, Umayyad, Abbasid and Fatimid caliphs/imams (and their defenders) use to legitimize their claims of political and religious authority?”

Basically, from a spiritual standpoint, Muslims separated into two parties namely the Shia and the Sunni. The Sunnis alleged that while Muhammad failed to choose a descendant, Abu Bark was nominated as the first caliph by the Muslim society.

They identified the first four caliphs under Rashidun caliphate as the rightful successors of Muhammad. Shias emphasized that Muhammad overtly forenamed Ali as the heir at Ghadir Khumm and Muslim headship was accorded to the person who had been appointed by Allah.

Moreover, the Sunni and Shia disagreed on the feelings of Ali towards Rashidun caliphate (Dale 33). Sunnis underlined his reception and support for Rashidun caliphate, whereas Shia averred that he reserved himself from such a ruling. They further claim that Ali was kept from accomplishing the religious responsibility that Muhammad had assigned to him.

Sunnis also argue that if Ali was the divine successor, then it would have been his role as a Muslim leader to fight the wrong leadership until he established a ruling. Shia maintains that Ali failed to make war because he lacked the military strength yet if he fought, it would have triggered a civil war among the Muslims.

As noted earlier, the caliphates or dynasties that followed the death of Muhammad worked under the viewpoints of either Sunni or Shia Muslims. One method used by caliphs to legitimize political authority was the initiation of military action.

Beginning from Rashidun dynasty to Fitimid dynasty, military congests were major determinants of authority (Dale 39). A particular caliph could claim the position due to the military success of the former caliphs in his lineage.

Another method that caliphs legitimized their religious authority was through welfare works. The faithful used mosques as places for worship as well as community centers, where they met to discuss societal issues (Lindsay, 100).

The respect a caliphate got was equivalent to the number of mosques he constructed. For example, all through Umar caliphate, the caliphs built thousands of mosques stretching across the entire Islamic region; from Persia to Egypt. This reflected the immense influence.

The authority exercised by caliphs was based on policies created through varying views of sharia. Sunni Muslims held the belief that the caliphs were earthly rulers, chosen by the community to rule within the limits of sharia. Therefore, many caliphs left work of arbitrating orthodoxy and sharia to judiciary, Islamic lawyers and specialists (Lindsay 162).

Purposively, the Sunni caliphs followed the Quran and example of Muhammad in everything. On the other hand, Shia Muslims believed that Imams were divinely chosen, perfect and sinless from Muhammad’s family regardless of the majority opinion or election. Therefore, Shia caliphs adopted policies under a system of Islamic government with the basis on Vilayat-s Faqih due to the need of a system where Islamic faqih or jurist ruled.

Apparently, the arguments, methods and policies used by caliphs were based on Sunni or Shia viewpoints. Sunni Muslims believed that a caliph is chosen by the community while Shia believed that an imam was appointed by Allah. Caliphs used military actions and welfare works to legitimize their political and religious authority. Ruling guidelines to authority also differed due to varying views of the Islamic law.

Dale, Stephene. The Muslim Empires of the Ottomans, Safavids, and Mughals . Cambridge: Cambridge University Press, 2009. Print.

Lindsay, James. Daily life in the medieval Islamic world. New, York: Greenwood Publishing Group, 2005. Print.

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IvyPanda. (2019, December 7). Islamic History About Sunni and Shia Muslims. https://ivypanda.com/essays/islamic-history/

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Resilience in Islamic Civilization: a Historical Analysis

This essay about the resilience and renewal of Islamic civilization, tracing its historical journey through periods of flourishing and decline. It highlights the factors contributing to its resilience, including cultural adaptability, community solidarity, and spiritual fortitude. Despite facing challenges such as political turmoil and external invasions, Islamic societies have demonstrated a remarkable ability to bounce back and revitalize. The essay underscores the enduring legacy of Islamic civilization and its ongoing impact on human history.

How it works

Throughout history, Islamic civilization has demonstrated a remarkable resilience in the face of challenges, undergoing periods of both flourishing and decline. This resilience, deeply rooted in the cultural, intellectual, and spiritual fabric of Islamic societies, has enabled them to navigate through tumultuous times and emerge stronger. By examining the ebb and flow of Islamic civilization, we can gain insights into the factors that have contributed to its resilience and renewal.

One key aspect of Islamic civilization’s resilience lies in its ability to adapt and synthesize diverse cultural influences.

From its early days, Islam encountered different civilizations, absorbing and integrating elements from them while maintaining its distinct identity. This cultural dynamism allowed Islamic societies to thrive in various fields, including science, art, and philosophy, fostering intellectual exchange and innovation.

Moreover, Islamic civilization’s resilience can be attributed to its strong sense of community and solidarity. Throughout history, Muslims have come together to support each other in times of crisis, whether through charitable initiatives, social welfare systems, or collective resistance against external threats. This sense of unity has been a source of strength, enabling Islamic societies to withstand challenges and rebuild in the aftermath of adversity.

Furthermore, the resilience of Islamic civilization is deeply intertwined with its spiritual and moral foundations. Islam provides a framework for resilience through its emphasis on perseverance, patience, and trust in the divine. In times of hardship, faith has served as a source of solace and inspiration for Muslims, guiding them through difficulties and encouraging them to strive for renewal and improvement.

However, it is essential to recognize that the history of Islamic civilization is not without its setbacks and challenges. From political turmoil to external invasions, various factors have contributed to periods of decline and stagnation. Yet, what sets Islamic civilization apart is its capacity for renewal and resurgence. Time and again, we see examples of societies bouncing back from adversity, revitalizing their cultural, intellectual, and economic life.

In conclusion, the resilience and renewal of Islamic civilization are reflective of its rich and complex history. By examining the ebb and flow of Islamic societies, we can gain a deeper understanding of the factors that have shaped their resilience, from cultural adaptability to spiritual fortitude. Despite facing numerous challenges, Islamic civilization continues to endure, reaffirming its enduring legacy in the annals of human history.

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Essay on Women

Islamic History Essay Example

Type of paper: Essay

Topic: Women , Syria , Muslim , Life , Middle East , Islam , Democracy , Family

Words: 2500

Published: 02/04/2020

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Q. 1 Extent of Islamic empire during the first century of the advent of Islam and its proliferation

Following the death of Prophet Mohammad in 632 having spent his last decade in Medina between 622 to 632 trying to conquer the pagan state of Mecca, Islam had already gained momentum and was spreading rapidly like wildfire in the middle east, parts of modern day Eastern Europe and Northern Africa (Pratt 38). Following Mohammad’s death, his followers were left under the leadership of the elderly Abu Bakr who only reigned for 2 years before he died in 634. Under his leadership, the Islamic army continued to register impressive victories that led to the continued conquest of the Arabian Peninsula. After the death of Abu Bakr, he was succeeded by the youthful Umar bin al-Khattab, a puritanical ruler whose desire for greater conquests in the name of Islam drove him to lead impressive campaigns of military conquest against the Byzantine of Egypt (Pratt 41). The campaign of expanding the Islamic empire through the conquest of Egypt was driven by the fact Egypt was believed to be valuable because it was considered a vital source of grain for Europe and the region was regarded as the land of legend, wisdom, and mystery. The Islamic invaders upon discovering the Pyramids they thought they had found Joseph’s granaries. Upon the successful expansion of the Islamic empire through the conquest of Egypt, the Islamic army would continue to wreak havoc and conquer the tribes that lived in North Africa. Within a span of 43 years as from the year 639 when the Islamic army first entered Egypt, they had managed to reach the shores of the Atlantic Ocean in West Africa. The empire would grow further in the year 711 when Muslims invaded and conquered Spain. Concisely, the extent of the Islamic empire a century later after the death of Prophet Mohammad can be described as dramatic. Within a span of only seventy years, the Islamic army had managed to expand the Islamic empire by subduing Spain, the whole Northern Africa region stretching from the Nile to the Atlantic and the whole of the Middle East.

Q. 2 Traditional and contemporary roles and status of non-Muslims, particularly Jews and Christians in the Islamic world

Scholars assert that the historical term the people of Dhimmi(in Arabic Al-dimmah) was used to refer to non-Muslims, particularly Jews and Christians who lived in the Islamic empire that sprouted after the death of Prophet Mohammed and military conquests across North Africa from the Nile to the Atlantic, the Middle East, and parts of modern Europe such as Spain. Dhimmis were allowed the right of residence in the Islamic world under the condition they would pay taxes (Parolin 26). Though the Islamic communities protected the rights of the Dhimmis, the truth is that these groups of non-Muslims majorly comprising of Christians and Jews were regarded as second-class citizens, consequently they were subjected to certain forms of restrictions. For instance, the Dhimmis were not allowed to openly consume alcohol and pork because the Quran forbid it. In addition, the Dhimmis during the holy month of Ramadhan are not allowed to operate businesses that sell food and drinks during the daytime. In strong Islamic countries such as Saudi Arabia, all non-Muslim women are supposed to wear hijabs like their Muslim counterparts. As seen above, the Dhimmis minorities living in Muslim nations date back to either the colonial or the pre-Islamic period. This nuance continues to influence the present day inter-communal relations. Presently, it is thought that there are approximately 100 million non-Muslims living in Islamic nations, particularly those in the Middle East, northern Africa, and eastern Asia. The population of Muslims in Islamic nations constitutes around three quarters of the approximately 1.3 billion Muslims worldwide. The non-Muslims in theses Arab states continue to experience prejudice as they are regarded as infidels. They face constant pressure to convert to Islam, which explains why the size of non-Muslim communities is ever shrinking in the Middle East. The non-Muslims who only constitute 4.4% of the Middle East whole population are under pressure to fit in and they do not want to continue experiencing prejudice for being regarded as second-class citizens. In a recap, the non-Muslims living in the Middle East mostly play an inferior role compared to their Islamic counterparts. Converting to Islam is viewed as a way of fitting in and enjoyed more economic opportunities.

Q. 3 Are democracy and Islamic religion compatible

Following the failure of military action in Iraq and attempts to establish democracy in the nation, there has been a misconception that Islam and democracy are incompatible among critics. Though there is some friction between the two, we cannot expressly argue that the two are incompatible. Western scholars are to blame for presenting Islam as inherently authoritarian and undemocratic. Usually, they aim to present Islam this way so that the western culture of liberalism emerges superior. Most importantly, we should realize the cause of the never-ending conflict in the Middle East is perhaps because of western powers attempts to modernize the region and having expectations that the Muslims will fully embrace the western style of democratic leadership (Pratt 84). When the people unilaterally reject western style of democracy confusion arises on whether democracy can really work in the Middle East. Fortunately, we have examples of Islamic nations where democracy has worked well, for instance in Turkey and Malaysia. Therefore, similar level of success as that witnessed in Turkey and Malaysia can be achieved if those involved in implementation of democracy in the Middle East understand the best form of democracy uses the existing cultural norms and values to establish a legitimate government, secondly it adjusts swiftly to changing paradigms of modernity and finally is amendable by the citizens. Therefore, we conclude that democracy and the Islamic religion are compatible. Misinterpretations by radical groups such as Al Qaeda and Al Shabaab should not lead us to prejudicial conclusions against all Muslims. Established theories of democratic consolidation need to be re-examined so that a more holistic and relevant view is formulated, which is applicable culturally according to the Islamic traditions and culture. This is the way forward towards coming up with a flexible and culturally applicable western-style democracy that will blend perfectly with the cultures of the people of the Middle East (Pratt 98). Otherwise, imposing on the people of middle east western style of democracy at once is likely to create divisions and animosity among the citizens, some who are very conservative, others liberals and still others are neutral.

The movie titled ‘the Syrian Bride’ seeks to highlight the impact of the ongoing Arab Israeli conflict through the lives of a Druze family. This family is comprised of various characters that we will analyse throughout this section of the essay so that we can reveal the challenges they are experiencing due to the ongoing globalization with regard to their true national identity. These characters are Amal who is the eldest sister of the bride and mother to two young girls the eldest of whom loves a young man alleged to be an Israeli collaborator. Mona the Bride, Hattem is his eldest brother who is married to a Russian wife and they have a male child, Marwan is Hattem’s younger brother and lives in Italy and has the reputation of a womanizer. There is Amal’s husband, the village elders and the demonstrators. Most importantly, we have Hammad who is the head of the whole family and father to Amal, Mona, Hattem, and Marwan. Most importantly, globalization has brought with its tensions that result from conflict between contemporary change that is witnessed in today’s contemporary world and traditional practices. For instance, the Druze family that is cast in the film constitutes a unique sub-sect of the Islamic Shiite community that dates back to the 11th century. Before the Arab Israeli conflict of 1967, the Druze was scattered mostly in Lebanon, Jordan and Syria (Cordesman 61). However, following Israel’s victory and the capture of Golan Mountains that were under Syrian leadership, most of the Muslims occupying the region came under the rule of Israel. Consequently, it is from these political developments that the true national identity of the Shiite Muslims such as the Druze family living in the Golan region became compromised. Though decades later some of the Druze communities chose to become Israeli citizens, the Druze family that lives in Majdal Shams chose to refuse Israeli citizenship. Next, we review the character of Amal, the mother of two daughters. His husband who works as a butcher of sheep meet tries to contain her but she is too liberal. Amal and her daughters wear trousers. This is considered against the tradition of Islam. In addition, she has chosen to further her studies by applying to study at the Haifa University. This offends his husband Amin who fears what the society would think of him if he allows his wife to further her studies. Furthermore, their eldest daughter Mai is in love with an alleged Israeli collaborator. Mai seeks his father’s blessing to be allowed to marry her love of her life but she faces great opposition. His father vows she would never marry an Israeli collaborator as long as he lives. At one point, Amin tries to convince his liberal wife not to continue with her ambitions of furthering her studies arguing that her eldest brother Hattem had already brought enough shame to the family by marrying a Russian wife. Amin states that he has grown tired of the villager’s gossip behind his back that his wife and daughters wear trousers. He wonders what the villagers would think of his manhood if he lets his wife study at Haifa University. The impact of globalization has had most tremendous effect on Hattem’s life. He left for Russia eight years ago and came back to his village in the Golan Heights to a disastrous homecoming. His mother and his siblings only acknowledge Hattem. His father and the villagers who view him as an outcast for bringing shame to the family because of his act of marrying a Russian wife barely acknowledge him and his young family comprising his wife and a male child. However, at the border we observe the positive impact of globalization in his life. He is no longer ignorant because he has knowledge of human rights. He rescues his father from an attempted arrest by an Israeli police because of escorting his 25-year-old daughter to the boarder. Hattem poses as an attorney and demands his father be freed because the arrest is illegal. In addition, we observe the character of Marwan who lives in Italy and has the reputation of a womanizer. He comes back to find his former French girlfriend who works with the Red cross based in the Syrian-Israeli border very angry for having left her. It seems society does not disapprove Marwan’s behaviour as long as he does commit himself through marriage to a non-Muslim partner. The character played by his former French girlfriend also helps to highlight the extent of the Arab-Israeli conflict on the lives of the people inhabiting the region. She makes countless of trips to the cross boarder offices attempting to secure a pass for Mona to the other side without success. The Israeli office is reluctant to assist Mona secure a pass, while Syria that does not acknowledge the existence of Israel as a nation has the policy of not identifying passports bearing an Israeli stamp as genuine. The implication is that such individuals do not have a national identity; therefore, they cannot be accepted in Syria. This cold war between Syria and Israel serves perfectly to illustrate the problems inhabitants of the disputed regions undergo in their everyday lives. Most importantly, we conclude with the situation facing the Syrian bride - Mona. She becomes a vulnerable victim because of the cold war between Syria and Israel that threatens to ruin her life. She has never met her bridegroom to be since crossing the border is next to impossible due to the bureaucratic procedures. Syria refuses to acknowledge the existence of Israel; therefore persons who live in the regions under the control of Israeli cannot cross over to Syria because their passports will definitely bear an Israeli stamp. Towards the end of the movie, Mona takes it upon herself and crosses the border to meet her husband to be, a famous Syrian actor. Though she leaves without any clear national identity, she bears allegiance to the leadership of Syria. Concisely, the paper has revealed the impact of ongoing globalization on the lives of the Druze family members. The head of the family, Hammad, is put on the spot to choose between his eldest son who is considered westernized and the respect of the community elders who are conservative. Marwan does not observe tradition and lives a carefree life. Amal and her two daughters are also becoming liberal but face opposition from his husband, a conservative. The character who is depicted as neutral is Hattem’s mother. She welcomes her eldest son and his family, thus making them feel at home. She has accepted the world is experiencing great changes due to globalization.

Works cited

Cordesman, Anthony H, Aram Nerguizian, and Ionut C. Popescu. Israel and Syria: The Military Balance and Prospects of War. Westport, Conn: Praeger Security International, 2008. Print. Frederic, and Mary Ann Brussat. "Spirituality & Practice: Film Review: The Syrian Bride, directed by EranRiklis." Spirituality & Practice: Resources for Spiritual Journeys.N.p., n.d. Web. 6 May 2013. . Murphy , Maureen. "Film Review: "The Syrian Bride" | The Electronic Intifada." The Electronic Intifada.N.p., 2 Feb. 2005. Web. 6 May 2013. . Parolin, Gianluca P. Citizenship in the Arab World: Kin, Religion and Nation-State. Amsterdam: Amsterdam University Press, 2009. Print. Pratt, Nicola. Democracy and Authoritarianism in the Arab World. Boulder, Colo: Lynne Rienner Publishers, 2007. Print. Ross, Stewart. Causes and Consequences of the Arab-Israeli Conflict. London: Evans, 2004. Print. Shafik, Viola. Arab Cinema: History and Cultural Identity. Cairo, Egypt: The American University in Cairo Press, 2007. Print. Thomas, Amelia. Israel & the Palestinian Territories.Footscray, Vic: Lonely Planet, 2010. Print. Tucker, Spencer, and Priscilla M. Roberts. The Encyclopedia of the Arab-Israeli Conflict: A Political, Social, and Military History. Santa Barbara, Calif: ABC-CLIO, 2008. Print. Zenner, Walter P. A Global Community: The Jews from Aleppo, Syria. Detroit, Mich: Wayne State Univ. Press, 2000. Print.

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Essay on Islam

Religions are not at all easy to define and even if we dare to define it, all religions have to be understood clearly. In Islam, Muslims have a belief that there is only one God “Allah” and His messenger Prophet Muhammad (SAW). Islam is the second largest religion in the whole world with 1.8 billion believers of Islam, first being Christianity.

The word Islam has a meaning that “submission to the Will of Allah.” The roots of Islam go way back to Adam (AS) but scholars say that Islam came into being when Prophet Muhammad (SAW) was visited by Gabriel (Jibrail AS) in a cave and gave divine revelations to Him.

Believers of Islam have a belief that everything happens with Allah’s permission be it good or bad that is why they live a life with complete submission to Allah. Muslims live by two characteristics and they are discipline and structure which helps the Muslims follow the five pillars of Islam.

The very first and important one is Declaration of their Faith (Shahadah). Then the second one is prayer, they pray five time a day while facing in the direction of Kaaba. Then there is Almsgiving (Zakat) that every Muslim has to give 2.5% of their wealth to the poor in the name of Allah.

Another pillar is fasting in the month of Ramadan, it lasts a whole month before sunrise to sunset. While fasting no food or drink is allowed or any other thing that may give body the energy. This is a way to be closer to Allah and purify themselves from evil needs and world.

The last pillar of Islam is Pilgrimage to Mecca where people go to Kaaba and perform Hajj and it has been followed from the times of Hazrat Ibrahim (AS). It is compulsory to perform once in a lifetime for people who are well off but it is not compulsory for poor people.

There are many misconceptions about the religion Islam throughout the world. most of the world think that Muslims are terrorists because of how Muslims are shown on the television. It is in human’s nature to believe everything they see or hear about Muslim and have made a negative concept about Muslims and treat them badly when they are seen near them.

Everyone needs to realize that not all Muslims are terrorists and all the negative events that have occurred all over the world has been led by some extremist groups. it is said that “you should not judge someone without knowing them” but this concept of their own is completely ignored when they face a Muslim and judge him.

There were some black people who were killed unjustly and people all over the world protested against it saying that we should not judge someone based on race, culture or religion but what about the Muslims who were also killed unjustly in a non-Muslim country just because of their religion by the very people who stood against it during Black Lives Matter protests.

People should broaden their minds and thinking and accept every religion, most importantly Islam as most people are against it for some absurd reasons. They should gain some perspective of the Islamic faith which will lead them to understand Islamic people and would be more widely accepted.