Crescent, Seven Heavens, Baptism

Q 1. I was wondering if you could provide some insight into how the symbol of the crescent came to be associated with Islam. Is this a correct association, or are many of us in error in using this symbol?

A 1. The crescent is not a sacred symbol in Islam. It is rather our national, cultural, political, military or community symbol. Allama Iqbal has rightly described “Khanjar hilal ka hai qawmi nishan hamara” (The dagger of Hilal is our community symbol.). The Qur’an or Sunnah have not mentioned Hilal as our sacred symbol. In the Qur’an there is only one reference to Ahillah (plural of Hilal). Allah subhanahu wa ta’ala says, “They ask you concerning the Crescents (new moons). Say, ‘They (indicate) the fixed seasons for mankind and for pilgrimage…” (al-Baqarah 2:189).

It is not very clear how this symbol became associated with Muslims. According to historians, the first instance of its use was found in Jerusalem during the Umawi period. It is mentioned that in the building of the Dome of the Rock (Qubbat al-Sakhrah, built around 675 CE) crescents were used as decorative symbols. The Christians were using the Crosses to decorate their building; obviously Muslims could not use the crosses, so they adopted crescents as their symbol, most probably, in order to distinguish themselves from Christians. Later throughout the Muslim world it was used now and then in coins, in decorative art, architecture, and sometimes even it was used on the top of the mosque domes and minarets. During the Ottoman period it was much more used by the rulers. In the 19th century when the Western Christians colonized a large area of the Muslim world, Muslims and Christians became much more conscious of the struggle between the Cross and Crescent. Turkey was the first country that used it in its postage stamp in January 1863. A Red Crescent with a white ground was also adopted as an equivalent of the Red Cross symbol. Later when the Muslim states became independent, many of them adopted the symbol of crescent in their national flags.

Today crescent has become a very common symbol of Muslim identity. It has become a Muslim emblem in the minds of Muslims and non-Muslims alike.

There is nothing wrong in this symbol as long as we do not treat it as a sacred symbol.

Q 2. What is the concept of seven skies in Islam? From where does the first one start?

A 2. Seven skies are mentioned in the Qur’an in many places. It is interesting that the word “sab’ samawat” also occurs seven times in the Qur’an. (See al-Baqarah 2:29; al-Isra’ 17:44; al-Mu’minun 23:86; Fussilat 41:12; al-Talaq 65:12; al-Mulk 67:3; Nuh 71:15). Only Allah knows the real nature of these seven skies. Maulana Mawdudi in his Tafsir of the Qur’an says, “It is difficult to explain precisely what is meant by the ‘seven heavens’. In all ages man has tried, with the help of observation and speculation to conceptualize the ‘heavens’, i.e. that which lies beyond and above the earth. As we know the concepts that have thus developed have constantly changed. Hence it would be improper to tie the meaning of these words of the Qur’an to any one of these numerous concepts. What might be broadly inferred from this statement is that either Allah has divided the universe beyond earth into seven distinct spheres, or that this earth is located in that part of the universe which consists of seven different spheres.

” (Towards Understanding the Qur’an, translated by Zafar Ishaq Ansari, vol. 1, p.58 note no. 34.) From the Ahadith (especially the Hadith of Mi’raj) we learn that the first heaven is the one that is closest to the earth. So the order begins from the earth and the highest heaven is the seventh heaven.

Q 3. We know that the Bible mentions about baptism of Jesus -peace be upon him. How should we as Muslims respond to questions from Christians about baptism and whether we believe in that event, since there is no mention of that in the Qur’an or Hadith to my knowledge. This question comes up because we as Muslims believe in Jesus (pbuh), his life, and the Gospels. (Leslie Khichi)

A 3. The word ‘baptism’ comes from the Greek ‘baptein’ which means ‘to plunge, to immerse, or to wash.’ It was an ancient custom to wash or to make ablution. Islam has preserved this tradition in the form of Wudu and ritual Ghusl for the purification purpose. Allah mentions in the Qur’an that He made water a source for purification (al-Furqan 25:48) Like all other prophets of Allah, Jesus -peace be upon him- also washed himself to purify himself. During his time Yahya (John, the Baptist -peace be upon him) used to call people to repent and purify themselves in the river Jordan. It is mentioned that Jesus also went to him and took a bath of purification (Mark 1:9-11). After that Allah appointed Jesus as His Prophet and Messenger and he began preaching Allah’s message. Jesus was a servant of Allah. He used to pray and for his prayers he must be purifying himself. Jews in his time also used to do a lot of ritual washings. The Old Testament speaks a lot about the use of water for the purpose of purification. (See

Numbers 19:1-22; Leviticus 14-15-16:24-28)

After Jesus left this world, Paul became a leader of some Christians. It was he who gave a new interpretation of Jesus’ baptism. He told them that when a person takes a baptism in water, actually he immerses himself in Jesus’ blood and dies with him and then he is resurrected like Jesus into a new person. (See Romans 6:3-4). Paul gave a new definition of Baptism. For him it was something to do with Original Sin and then the alleged death and resurrection of Jesus. (See Colossians 2:12)

For Jesus -peace be upon him- and his followers the baptism was just a bath or ablution to purify themselves physically, ritually and spiritually, but with Pauline interpretation it became a symbol of belief in Jesus’ so-called death and resurrection. We, as Muslims accept the early tradition and that is what Islam has preserved and reaffirmed. We do not accept the later interpretation and doctrinal aberrations.