University Requirement subject Ungs 2030 Ungs 2040 Ungs 2050

1. (UNGS 2030)
STANDARD CONTENTS
© Department of General Studies, 2008

2. 2

3. MUQADDIMAH
‘Worldview’ is an English translation of
the German term “Weltanschauung”.
It is rendered in Arabic as “Ru’yat al-
Islam li al-wujud”
3

4. DEFINITIONS
A set of attitudes on a wide range of
fundamental matters.
A comprehensive set of propositions
about various aspects of the world.
A unified and comprehensive view of the
world around us and man’s place within
it.
4

5. Basic assumptions and images that provide a
more or less coherent, though not necessarily
accurate, way of thinking about the world.
A worldview is a profile of the way the people
within a specified culture live, act, think, work
and relate.
It is a “map” or culture’s social, religious,
economic and political views and relationships
5

6. What a worldview does
A worldview encapsulates answers regarding
broad questions of "life understanding."
These questions are lifetime concerns and
sources of anxiety.
They involve fundamental matters, expressed
in the form of queries. Here are some examples
of ongoing human concerns:
6

7. Worldview influences all aspects of life
Some worldviews such as Islam cover all aspects of
life including the personal, social, economic, political,
cultural, civilization besides dealing with spiritual,
moral, and ‘aqidah issues.
But there are other worldviews which focus only on
spiritual, material, social, or economic aspects of
human life.
Any worldview should be able to answer the ultimate
questions not necessary correct answers but at least
consistent
7

8. IMPACT OF WORLDVIEW
1. Helps us to know peoples and their cultures.
2. Helps us to interact with nature, individuals,
nations, cultures and civilizations.
3. Helps us to correct our own values,
perspectives, attitudes and behaviours.
4. Helps us to formulate theories of politics,
sociology, culture, etc.
8

9. Some of the Fundamental Questions
addressed by worldview
How far out does the universe go? Did it
have a beginning and will it have an end?
How did humans come about here on
earth?
Does life have a purpose? If it does, what
is it that gives meaning to one’s life?
Does one’s daily conduct matter in the
long run?
9

10. What happens to a person at his/her
death?
Is there God? What are His
attributes?
What is good and what is bad? How
can one know the good and the bad?
How should one treat others?
How is knowledge obtained?

11. The Definition of Islamic worldview
“Ru’yat al-Islam li al-wujud”
“ A metaphysical survey of the visible as well as the invisible
worlds including the perspective of life as a whole”. Al-Attas
in Islam and the Challenge of Modernity, p. 27.
Islamic worldview encompasses the issues of universe, creator,
prophethood, society, man, and hereafter.
It is not a worldview that is formed merely by amalgamation or
historical concoction of various cultural values. Rather, it is a
well established framework derived from the revelation and
interpreted by Muslim scholars throughout Islamic history
11

12. This frame of reference provides us with
correct and consistent answers to the ultimate
questions pertinent to the issues of God,
unseen, man, universe, and life. It also guides
man as a vicegerent of Allah to the correct
belief system, shari‘ah, and ethical values.
The worldview of Islam encompasses both al-dunia
( الدنيا ) and al-akhirah ( الخررة ) in which
the dunia aspect must be inextricably linked to
the akhirah aspect, and in which the akhirah
aspect has ultimate and final significance.
12

13. The Main Elements of Islamic worldview
God;
Revelation (i.e. the Qur’an) and
Prophethood;
God’s Creation;
Man and the psychology of human soul
13

14. Knowledge;
Religion
Freedom;
Values and virtues;
Hereafter
And happiness.
14

15. The Objectives of Islamic worldview
To provide the Muslims with the true knowledge
and explanation about the world, seen and unseen,
as they are explained in the Qura'n.
To teach people the way and method how to
achieve the main values of Islam in human life.
To establish the fundamental ethical precepts, such
as justice, freedom, trust, and dignity of human life
and existence.
15

16. worldview of Islam comprises both al-dunya and
al-Akhirah aspects, in which the dunya-aspect
must be related profoundly to the Akhirah-aspect,
and in which the Akhirah-aspect has
ultimate and final significance.
Islamic worldview is not a worldview that is
formed merely by the gathering together of
various cultural objects, values and phenomena
into artificial coherence.
16

17. nor is it one that is formed gradually through
a historical process of philosophical
speculation and scientific discovery, which
must of necessity be left vague and open-ended
for future change and alteration in line
with paradigms that change in
correspondence with changing
circumstances.
It is not a worldview that undergoes a
dialectical process of transformation repeated
through the ages, from thesis to anti-thesis
then synthesis
17

18. Western Perception of Worldview
Most of the western perceptions of
worldview rely more on our existing reality,
experience and life. They don’t give much
consideration to the issues related to the
unseen world and hereafter.
Most of the western perceptions of
worldview consider it as assumption, but
this is not true from an Islamic perspective
because in Islam, we consider it as a system
and truth derived from revelation.
18

19. Most of the western perceptions of
worldview consider it as a product of
culture and experience. According to
them, religion itself is produced by
people and culture.
In the Muslim perspective, Islamic
worldview is not a cultural product of
Arab, Indian, or Malay. It is rather
derived from the revealed word of God
without corruption and change. This
revelation is then understood by
Muslims through their different cultural
backgrounds and experiences.
19

20. Classification of Worldview
Worldview
Religious Non-religious
Mythological Philosophical Scientific
20

21. Religious worldview
There is a universal spirit, god, deity or divine
entity
This divinity has established an eternal moral
order that, in part at least, can be known to
human beings
People have the duty to follow eternal moral
dictates
This human conduct has long-term (beyond
individual death) significance.
21

22. Characteristics of Religious Worldview
The Religious worldview considers both the
world of seen and unseen. It is comprehensive
in its perception of the world. It does not
undermine any dimension of reality and
existence
Its basis is on the scripture or ‘sacred’,
revealed or non-revealed text.
It is more stable than the scientific and
philosophical worldview, in terms of having
certain and unchangeable principles of belief
system and ethical system.
22

23. The Religious worldview in general
imparts to our life the sense of
responsibility, meaning, and purpose.
This means that life and the existence
has a meaning and a purpose.
Therefore, it makes our life as a
responsibility towards God, and
towards other people.
23

24. Myths
The word mythology (from the Greek mythología,
meaning "a story-telling, a legendary lore") refers to a
body of folklore/myths/legends that a particular culture
believes to be true and that often use the supernatural to
interpret natural events and to explain the nature of the
universe and humanity.
وَا إِلذَا ا تُلْتْ هلَا ى عَا لَا يْ ههِلمْ ه آيَا ا تُلْنَا ا قَا ا لُلْوا قَا دْ ه سَا مِلعْ هنَا ا لَا وْ ه نَا شَا ا ءُلْ لَا قُلْلْ هنَا ا مِلثْ هلَا هَا ذَا ا إِلنْ ه هَا ذَا ا إِللاَّ أ " 
( أَا سَا ا طِليرُلْ ا لَا وَّ ألِلينَا " (ا لنفا ل: 31
When our Signs are rehearsed to them, they say: we have
heard this (before): if we wished, we could say (words)
like these: these are nothing but tales of the ancients.
24

25. قَ ا للُووناب أَ ئِنّذَ اب مِنّتْعُنَ ا ل وَ كُونَّاا ل تُورَ اببًاا ل وَ عِنّظَ ا لمًاا ل أَ ئِنّنَّاا ل لَ مَ بْعُعُوونثُووننَ " 
لَ قَ دْعُ وُوعِنّدْعُنَ ا ل نَ حْعُنُو وَ آببَ ا لؤُونَ ا ل هَ ذَ اب مِنّنْعُ قَ بْعُلُو إِنّنْعُ هَ ذَ اب إِنّلا
( أَ سَ ا لطِنّينرُو ابلوَ َّالِنّيننَ " (ابلمؤمنونن: - 8283
They say: What! When we die and
become dust and bones, could we
really be raised up again? Such things
have been promised to us and to our
fathers before! They are nothing but
tales of the ancients!
25

26. Philosophical worldview
It derives from philosophy and it means to deal
with fundamental questions of life here and
hereafter.
It uses logical reasoning, deduction, induction ,
mathematic and speculation.
The Philosophical worldview is more wider in its
scope than the scientific worldview. It deals with
issues of philosophical and metaphysical world.
26

27. It attempts to give a meaning to creation and life.
It does not have the exactness of sciences but it
instills in ourselves a sense and meaning.
Its results and findings are not precise and
measurable like scientific worldview’s but they
open new ways for human beings to think beyond
their physical world.
27

28. Main Characteristics
It is more comprehensive than the scientific
worldview, because it deals with physical and
metaphysical realties.
If scientific worldview deals only with certain part of
the universe, the Philosophical worldview deals with
the entire existence and the universe.
28

29. Modernity as paradigm shift from religious worldviews to
secular worldviews
Philosophers call the 17th century the "Age of Reason" when the likes
of Sir Francis Bacon, Pascal, Hobbes, Galileo, Descartes and Spinoza
injected into the thought patterns of humanity the idea that human
beings were rational and lived in a rational world which had been
created by a rational God. Because God, creation and people were
rational, humans could figure things out - answers would come from
scientific inquiry and research.
 The 18th century is popularly called the "Age of Enlightenment" (a
somewhat loaded term). Locke, Berkeley, Voltaire, Hume and others
proposed ideas which led people to believe that the rational universe
could be understood without reference to a supernatural God. Soon,
the authority of the Bible, especially its supernatural parts, was under
attack as theologians sought to "demythologize" scripture.
29

30. Kant, John Stewart Mill, Nietzsche, Marx, Hegel and
Kierkegaard ushered in the so-called "Age of Ideology",
also called "existentialism", in the 19th century.
Frederick Nietzsche cynically remarked that the only
reason the poor and disenfranchised want justice is so that
they seize political power, and the only reason the
powerful teach toleration and benevolence is to keep the
disenfranchised under their control. In both cases, the
motive is selfishness. To Nietzsche, it was all about power
- everyone is seeking to either gain or keep power over
others. Because Jesus taught love and forgiveness,
Nietzsche called Him "the pale enemy". (Nietzsche died in
an asylum after 10 years of syphilis-induced insanity.)
30

31. Sigmund Freud taught that religion was merely the
unconscious projection of a humanity trying to rid
itself of guilt-induced neurosis. Karl Marx believed
that religion was a tool used by the powerful to
bludgeon the proletariat into continued submission.
And Charles Darwin presented a seemingly
reasonable alternative to special creation.
31

32. 20th century philosophers like Sartre, James and Russell,
continued the path set by their predecessors, stretching
existentialism into the "Age of Analysis". The belief that life is
absurd and cannot be understood was gradually replaced by the
desire to analyze, delve into the mystery which is man and
develop individualistic philosophies which are relative to each
person, rather than universally applicable.
These influences combined to form the modern view that
religion is an unnecessary evil. Religion has been used by the
up and in to oppress the down and out, and, if our existence can
be explained without it, why do we need it?
32

33. Secularism
The English word secular derives from the
Latin word saeculum, meaning “this present
age”, “this world” of change as opposed to
the eternal “religious world”.
It is defined as “the liberation of man from
religious and metaphysical tutelage, the
turning of his attention away from other
worlds and towards this one.”
33

34. Components of secularization
Disenchantment of nature
freeing of nature from its religious overtones.
Nature is not a divine entity.
This provides an absolute condition for the
development of natural science. However highly
developed a culture’s powers of observation,
however refined its equipment for measuring, no
real scientific breakthrough is possible until man
can face the natural world unafraid.
34

35. Desacralization of politics
No one rules by divine right.
Significant political and social
change is almost impossible in
societies in which the ruling
regime is directly legitimated by
religious symbols.
35

36. Deconsecration (relativization) of values
The disappearance of securely grounded values
There are no longer the direct expression of the divine
will. They have ceased to be values and have become
valuations
36

37. Scientific worldview
It is based on the premises and findings of science,
Science is the source of all explanations pertaining to
the issues of creation, life, men, and other issues
Based on 4 important foundations:
Materialism, logical positivism, empiricism, skepticism
37

38. The main steps of scientific
method
Identify the problem or question through
observation
Propose hypotheses and assumptions that should
explain the problem posed
Collect data and information
Test the hypotheses. If any of hypotheses are
wrong  reject it, or modify it, or replace it until
you get the correct one.
38

39.  If your hypotheses are correct. You accept and provide a
full explanation of the problem. Repeat the test in
similar situations and if the result is the same, then you
may proceed to construct a scientific theory. The latter
provides a consistent and rational explanation of the
phenomenon or the problem. If this scientific theory
stands and resists many tests, then it becomes scientific
law.
 The fact usually remains intact for long period of time
but they can be questioned with development of human
understanding and the new data and tool of research.
And once a fact is questioned the process of research
takes the same course as mentioned above.
39

40. Positive and Negative Aspects of
Scientific Method
Because it is based on experiment and empirical
research, its findings are more exact and authentic
and they can be verified through using statistic,
mathematics, and measurement.
However, these exact results only apply to a
certain part of our existence, the physical world.
The scientific worldview cannot give us exact and
authentic knowledge or interpretation of the
metaphysical world.
40

41. Therefore, the scientific worldview is not capable of
providing comprehensive and consistent explanation
of the entire world.
The Scientific worldview is very important, because it
allows human reason to exercise its ability and to
produce knowledge in many fields.
41

42.  The Scientific worldview also allows man to
discover many laws and pattern of God in the
universe.
However, the scientific worldview passes its
limitation when it gives human senses and reason
a role beyond their capacities. In scientific
worldview, Aql and senses become the only source
of knowledge that can be accepted; any other
source including revelation cannot be accepted.
42

43. Scientific worldview enabled the human mind to
produce industries, sciences and technologies. It
opened many ways for human mind to exploit nature
and discover its laws.
43

44. However, the scientific worldview failed to
protect man and nature from destruction. One of
the main reasons of this attitude of scientific
worldview is because it undermines the moral,
ethical, and religious factors.
According to the scientific worldview, the only
sources of knowledge are reason, experiment,
nature, senses, and human experience. It does not
consider revealed knowledge as a source of
knowledge that can provide guidance to people
and answer their questions. In this sense, the
scientific worldview was unable to discover the
sense and role of morality in human life.
44

45. The place of man in the mechanistic-materialistic view is
clearly portrayed by Bertrand Russell (1872-1970) in the
1903:
The philosophy of nature is one thing, the philosophy of
value is quite another….Undoubtedly we are part of
nature, which has produced our desires, our hopes and
fears, in accordance with laws which the physicist is
beginning to discover. In this sense we are part of nature,
we are subordinated to nature, the outcome of natural
laws, and their victims in the long run… But in the
philosophy of values the situation is reversed… We are
ourselves the ultimate and irrefutable arbiters of values
and in the world of value Nature is only a part…In this
realm we are the kings, and we debase our kingship if we
bow down to Nature. It is for us to determine the good
life, not for nature – not even for Nature personified as
God.
45

46. Therefore, the scientific worldview failed to give
meaning to life and existence. It only gives power of
controlling nature, but it lacks the sense of meaning
to our life. Therefore, the scientific worldview should
adopt new approaches which involve values,
moralities, and ethics in the process of scientific
research.
46

47. Materialism
Materialism is a theory that physical matter is the
only or fundamental reality and that all beings
and processes and phenomena can be explained
as manifestations or results of matter.
Materialism excludes the existence of entities that
are radically different from or superior to the
matter of our ordinary experience.
In materialistic worldview, only matter matters.
Everything that is not physical and material is not
accepted.
47

48. It rejects, therefore, the existence of God or gods on
whom the universe would depend for its existence or
mode of operation; it denies the existence of angels or
spirit; it questions the notion of a soul, if taken to be
immaterial entity separable, in principle, from the
human body.
48

49. Its two main targets are therefore theism and
dualistic views of human nature.
It negates the existence of all that doesn’t fall within
the framework of change and transformation and is
not perceivable by sense organs
49

50. All knowledge of the world and of society must be
based on sense experience and ultimately on science.
Like positivism, materialism lays stress on science as
the only legitimate source of knowledge about the
causalities of the world
50

51. Postmodernism It is a trend to shift modern paradigm to a new
paradigm which is called postmodernism.
Belief that individuals are merely constructs of social
forces, that there is no transcendent truth that can be
known; a rejection of any one worldview or
explanation of reality as well as a rejection of the
reality of objective truth.
51

52. A view which, for example, stresses the priority of the
social to the individual; which rejects the
universalizing tendencies of philosophy; which prizes
irony over knowledge; and which gives the irrational
equal footing with the rational in our decision
procedures all fall under the postmodern umbrella.
52

53. A cultural and intellectual trend of the twentieth and
twenty-first centuries characterized by emphasis on
the ideas of the decenteredness of meaning, the value
and autonomy of the local and the particular, the
infinite possibilities of the human existence, and the
coexistence.
53

54. Postmodernism claims to address the sense of despair
and fragmentation of modernism through its efforts
at reconfiguring the broken pieces of the modern
world into a multiplicity of new social, political, and
cultural arrangements
54

55. Seven principles and characteristics
of postmodernism
1. No absolute truth, truth is relative, contingency
is everything. The ONLY ABSOLUTE TRUTH is
that there are NO ABSOLUTE TRUTHS
(Feyerabend)
2. No reality: there is no ultimate reality behind
things: we see largely what want to see, what our
position in time and place allows us to see…
3. Only Simulacrum: Imagination and speculation
4. Meaningless and valueless.
55

56. 5. Total Doubt
6. Multiplicities of truth, ethnicities, cultures …
7. Equal representation for class gender sexual
orientation
56

57. General Overview of Islam and Its
main Characteristics
The word “Islam” is derived from “salm” or “silm”, meaning literally:
submission, surrender, safety/protection and peace.
As a religion, Islam stands for “complete submission and obedience to
Allah”. It is the religion of Allah (S.W.T) which is revealed to
mankind.
It was so named by God.
ابلينَ ونْعُمَ أَ كْعُمَ لْعُتُو لَ كُومْعُ د ينَ كُومْعُ وَ أَ تْعُمَ مْعُتُو عَ لَ ينْعُكُومْعُ نِنّعْعُمَ تِنّي وَ رَ ضِنّينتُو لَ كُومُو ابلِنّسْعُلمَ “
”دِنّينًاا ل
“This day have I perfected your religion for you, completed my favour
upon you, and have chosen for you Islam as your religion.”(5: 3)
Islam is the name of religion brought by all messengers of Allah from
Prophet Adam to Prophet Muhammad –peace be upon them.
57

58. The Hadith of Jibril on Islam, Iman & Ihsan
Umar ibn al-Khattab said : One day while we were
sitting with the Messenger of Allah, there appeared
before us a man whose clothes were all white and
whose hair all black; no signs of journeying were to
be seen on him and none of us knew him. He walked
up and sat down by the Prophet. Resting his knees
against his and placing the palms of his hands on his
thighs, he said:"O Muhammed, tell me about Islam".
The Messenger of Allah replied: "Islam is to testify that
there is no god but Allah and Muhammed is the
messenger of Allah, to perform the prayers, to pay
the zakat, to fast during the month of Ramadhan,
and to make the pilgrimage to the House if you are
able to do so.“
58

59. He said:"You have spoken rightly", and we were amazed at
him asking him and saying that he had spoken rightly.
Then he said: “Now, tell me about iman.
The Prophet said:"It is to believe in Allah, His angels, His
books, His messengers, and the Last Day, and to believe in
God’s decree, both the good and bad thereof.“
He said:"You have spoken rightly". He said: " Then tell me
about ihsan.“
The Prophet said: "It is to worship Allah as if you see Him,
and even if you do not see Him, He truly sees you."
59

60. He said: "Then tell me about the Hour".
The Prophet said: "The one questioned about it knows no
better than the questioner.“
He said: "Then tell me about its signs.“
The Prophet said: “When the slave-girl will give birth to
her mistress and when you will see the barefooted, naked,
destitute people competing in constructing high
buildings.“
Then he took himself off and I stayed for a time. Then he
said: "O Umar, do you know who the questioner was?" I
said: "Allah and His messenger know best". He said: "He
was Jibril (Gabriel), who came to you to teach you your
religion.” (True report transmitted by Imam Muslim)
60

61. ابليما لن : al-Iman
The word “īmān”, derived as it is from “amn” and “aman”,
denotes the state of security and safety that a person
enjoys when he is attached to his Creator
Technically, however, īmān is the totality of Islamic faith
which consists of the following articles:
Belief in Allah با للله ابليما لن
Belief in His angels ابليما لن بملئكته
Belief in His revealed books ابليما لن بكتبه
Belief in His messengers ابليما لن برسله
Belief in hereafter ابلخر ابليما لن با للينونم
Belief in predestination ابليما لنبا للقدرخينره وشره
61

62. Four Meanings of Islam ابلسلم  There are four basic meanings for the word islam (as submission),
ranging from the broadest to the narrowest:
1. The natural submission of all creatures to the Law of Allah:
أَ فَ غَ ينْعُرَ دِنّينِنّ ابللَّاهِنّ يَ بْعُغُووننَ وَ لَ هُو أَ سْعُلَ مَ مَ نْعُ فِنّي ابلسَّامَ ا لوَ ابتِنّ و ابلرَ ْعُضِنّ طَ ونْعُعًاا ل وَ كَ رْعُهًاا ل "
"وَ إِنّلَ ينْعُهِنّ يُورْعُجَ عُووننَ
“Do they seek for other than the religion of Allah? while all creatures in
the heavens and on earth have, willing or unwilling, bowed to his will
(accepted Islam), and to him shall they all be brought back.” (3: 83)
2. The voluntary submission of human beings to the guidance of Allah as
revealed through His messengers (3:85;
“وَ مَ ن ي بْعُتَ غِنّ غَ ينْعُرَ ابلِنّسْعُلمِنّ دِنّينًاا ل فَ لَ ن يّقْعُبَ لَ مِنّنْعُهُو وَ هُوونَ فِنّي ابلخِنّرَ ةِنّ مِنّنَ ابلخَ ا لسِنّرِنّينَ "
“If anyone seeks a religion other than al-Islam, never will it be accepted
of him; and in the Hereafter he will be in the ranks of those who have
lost (all spiritual good).” (3: 85)
62

63. 3. The voluntary submission of human beings to the guidance of Allah
as revealed through Prophet Muhammad:
ابلينَ ونْعُمَ أَ كْعُمَ لْعُتُو لَ كُومْعُ د ينَ كُومْعُ وَ أَ تْعُمَ مْعُتُو عَ لَ ينْعُكُومْعُ نِنّعْعُمَ تِنّي وَ رَ ضِنّينتُو لَ كُومُو ابلِنّسْعُلمَ "
“دِنّينًاا ل
“This day have I perfected your religion for you, completed my favor
upon you, and have chosen for you Islam as your religion.” (5: 3)
Only the third of these can properly be translated as Islam (with
capital “i” –i.e. Islam the proper name of the true and only religion
acceptable to Allah S.W.T.
63

64. As its root word indicates (s-l-m), Islam brings ‘peace’ to one’s soul,
mind and body, because it will lead the person who embraces it to
return to his/her true nature (fitrah). Hence, Islam is the religion of
fitrah and peace (salam)
Every Muslim has to utter “salam” at least 5 times a day at the
end of each of the five daily prayers.
Muslims also salute one another with “as-Salam ‘alaykum”,
meaning “peace be unto you”.
Not only in this world would the Muslim exchange this
salutation but also in the hereafter “and ‘Peace’ will be their
greeting therein”
دَ عْعُونَ ابهُومْعُ فِنّينهَ ا ل سُوبْعُحَ ا لنَ كَ ابللَّاهُومَّا وَ تَ حِنّينَّاتُوهُومْعُ ف ينهَ ا ل سَ لمٌ وَ آبخِنّرُو د عْعُونَ ابهُومْعُ أ نِنّ "
“ابلحَ مْعُدُو لِنّ لَّاهِنّ ر بّ ابلعَ ا للَ مِنّيننَ
“(This will be) their cry therein: "Glory to thee, O Allah!" And
"Peace" will be their greeting therein! And the close of their cry
will be: "Praise be to Allah, the Cherisher and Sustainer of the
Worlds!" (10:10) 64

65. Allah (swt) calls into the Abode of Peace.
وَ ابللَّاهُو ي دْعُعُوون إِنّلَ ى دَ ابرِنّ ابلسَّالمِنّ وَ يَ هْعُدِنّي م ن ي شَ ا لءُو إِنّلَ ى صِنّرَ ابطٍ "
"مّسْعُتَ قِنّينمٍ
“But Allah does call to the home of peace; He does
guide whom He pleases to a path that is straight.” (10:
25)
Paradise is nothing but the abode of peace:
"لا يَ سْعُمَ عُووننَ فِنّينهَ ا ل لَ غْعُونًااب وَ لا تَ أْعُثِنّينمًاا ل إ لا قِنّينْعُل سَ لمًاا ل سَ لمًاا ل"
“They shall not hear therein vain or sinful discourses.
Only the saying: ‘Peace, Peace” (56:25-26).

66. Muslims are enjoined to enter into peace wholeheartedly:
يَ ا ل أَ يّهَ ا ل ابلَّاذِنّينَ آبمَ نُووناب ابدْعُخُولُووناب فِنّي ابلسّلْعُمِنّ كَ ا لفَّاةًا وَ لا تَ تَّابِنّعُووناب خُوطُوونَ ابتِنّ "
"ابلشَّاينْعُطَ ا لنِنّ إِنّنَّاهُو لَ كُومْعُ عَ دُووّ م بِنّيننٌ
“O ye who believe! enter into Islam whole heatedly; and
follow not the footsteps of the evil one; for he is to you an
avowed enemy.” (2: 208)
In fact, the enjoinment of peace is not just within the
Muslims but extended to non-Muslim communities:
وَ إِنّنْعُ جَ نَ حُووناب لِنّلسَّالْعُمِنّ فَ ا لجْعُنَ حْعُ لَ هَ ا ل وَ تَ ونَ كَّالْعُ عَ لَ ى ابللَّاهِنّ إِنّنَّاهُو هُو ونَ "
"ابلسَّامِنّينعُو ابلعَ لِنّينمُو
“But if the enemy incline towards peace, do thou (also)
incline towards peace, and trust in Allah: for he is the one
that heareth and knoweth (all things).” (8: 61) 66

67. ابلحسسا لن al-Ihsan
The word “ihsan” literally means doing the best,
that is, in a nice, kind, beautiful manner.
Technically, “Ihsan means to worship Allah as if
you see Him, for even though you do not see Him,
indeed He sees you”.
As in the hadith: أن تع بد ا كَ أنّكَ ترابهُو فإِنّن لم ت كُون
تَ رابهُو فإِنّنهُو يَ رابكَ
It also means doing good and worshipping Allah
in the manner He likes.
Moreover, it means unwavering fear of Allah and
constant awareness of His presence, watching
everything one does.
67

68.  Ihsan in the Qur’anic context
ذَ لِنّكَ عَ ا للِنّمُو ابلغَ ينبِنّ وابلشَّاهَ ا لدَ ةِنّ ابلعَ زِنّيزُو ابلرَّاحسِنّينمُو لذَّاي أَ حسسَ نَ “ 
.(7- كُولَّا شَ يءٍ خَ لَ قَ هُو وَ بَ دَ أَ خَ لقَ ابلِنّنسَ ا لنِنّ مِنّن طِنّينن “ ( 32:6
Just as Allah has created everything in a perfect
manner and has made everything beautiful, including
human beings, as stated in this verse, so must we
imitate Him in doing what is good and beautiful
particularly in relation to Allah as well as to fellow
creatures.
 When we do Ihsan and become Muhsinun, we become
protected servants of Allah (S.W.T).
( “ إِنّنَّا اَ مَ عَ ابلَّاذِنّينَ ابتَّاقَ وناب وَّاابلَّاذِنّينَ هُوم مّحسِنّنُوونن “.( 16:128
In this verse, Allah promises support to those who
beautify their deeds.
.( وَ أَ حسسِنّنُووناب إِنّنَّا اَ يُوحِنّبّ ابلمُوحسِنّنينن“ ( 2:195 ” 
This verse, Ihsan is related to Allah, to what we do in all
our life.
68

69. ( وَ االَّ ذِينَ ا جَ اا هَ ادُلَوا فِيننَ اا لَ انَ اهدِيَ انَّ هُلَم سُلَبُلَلَ انَ اا وَ اإِنَّ اللهَ ا لَ امَ اعَ ا “ ( 29:69
“ المُلَحسسِنِينن
In this verse, Allah makes Ihsan as a condition for providing
guidance to us and showing us the right path, the right way and
correct deed which will make us successful in Dunia ( الدنينا ) and
Akhirah ( .( الخرة
وَ امَ ان أ حسَ انُلَ د ينا م مَّ ن أ سلَ ام َ ا وَ ا جهَ اهُلَ للهِ وَ ا هُلَوَ ا م حسسِنٌ “
”وَ ااتَّ بَ اعَ ا م لَّ ةَ ا إ برَ ااهِينم َ ا حَ ا نِينفا
(4:125)
 In this verse, Ihsan is linked with the perfect and
correct religion: the most perfect person in the
religion is the one who is Muhsin, meaning he does
things in very beautiful manner.
69

70. Taqwa ( (تقوى
Taqwa is perhaps the most important single term
in the Qur’an.
”وَ اتَ ازَ اوَّ دُلَوا فَ اإِنَّ خَ اينْبَارَ ا الزَّ ادِ التَّ قْبَاوَ اى وَ ااتَّ قُلَونِ يَ اا أُلَولِي اللَ اْبَابَ اا بِ“
“And make provision for yourself; the best provision is
taqwa". (Quran, 2:197).
Taqwa is one of the many words in Islamic
vocabularies whose exact equivalent cannot be
found in English. It has been translated as "fear of
Allah", "piety", "righteousness", "dutifulness" and
"God-wariness“.
70

71. The word taqwa is derived from the Arabic root
(waqa), whose verb signifies “to guard or protect
against something.
Taqwa has the sense of protecting oneself from
moral peril, preserving one's virtue, and guarding
oneself against the harmful or evil consequences
of one’s conduct (and thus the displeasure of the
Almighty).
Taqwa is thus a kind of awareness or
consciousness by means of which one protects
oneself from sliding into evil.
71

72. the Qur'an teaches that both the sinful tendency
and taqwa are inspired into the soul of man by
Allah. This is not to say that Allah inspires us to
be sinful.
One who has taqwa has wariness of associating
others with Allah, wariness of sin and evil, and
even wariness of that which is dubious.
We learn from the Qur'an that the outward
observance of ritual is not sufficient for taqwa.
72

73. Taqwa thus seems to have practical social and political
implications. It is not a meditative state which isolates one
from the world, but a provision for finding one's way
through the world, which in its social and political
dimensions requires justice and fairness.
Indeed, the historian, Marshall Hodgson. attributes the
success of early Islamic civilization not to favorable
economic conditions or military power. but to the Taqwa
of the Muslims.
The command issued to the believers "Ittaquallah", is a
command to be vigilant over oneself with awareness of the
presence of Allah, a religious form of the admonition
"Watch Yourself" directed to one whose misbehavior is
imminent.
73

74. Main Characteristics of Islam
Divine nature of Islam
الربا نينة
Comprehensiveness الشمول
Universality العا لمينة
Moderation/Balance التوازن
74

75. Divine nature of Islam الربا نينة
Its origin is from God
It is based on the concept of the oneness of God
It was so named by God
It calls people to affirm Allah’s absolute lordship (
ربوبينة ), divinity ( ألوهينة ), and unity of names
and attributes ( .(والصفا ت وحدانينة السما ء
75

76. Comprehensiveness الشمول
It covers all aspects of life
It deals with spiritual and material aspects, dunia
دنينا ) )and akhirah ( آخرة ), seen and unseen, social,
economic, political, and cultural, aspects of human
life
76

77. Islam contains many legislations with regard to
personal and social lives as well as national and
international aspects of human life. It covers ‘Ibadah,
transaction, relation between man and man, between
man and God, between man and the universe
Comprehensiveness in belief system, ‘ibadah system,
and moral code.
77

78. HeHreearfetaefrter
Vicegerency
(History/
Culture/
Civilization)
Vicegerency
(History/
Culture/
Civilization)
TrTutrhu th
Existence
of Seen & Unseen
Worlds
PrPoprohpeth eHt oHoodod
UnUivneirvseerse
MaMnan
LifLeife
GoGdod
Existence
of Seen & Unseen
Worlds
78

79. Universality العا لمينة
Islam is not meant only for a particular group of
people or a particular period of time, but it is
addressed to all mankind, regardless of their
social strata, races, colors, languages, cultures,
and civilizations.
There is a unity of religion within a diversity of
cultures and ways of implementing the teaching
of Islam.
79

80. Giving things their due measures
التوازن
in:
Human nature
Human needs
Belief system
Ritual
80

81. Islam is a religion that gives to each aspect of
human life its due without any imbalance or
exaggeration. The material, social, spiritual,
cultural, and intellectual aspects of human life are
treated in a balance manner.
Islam never asks people to focus only on the
spiritual dimension or on the material dimension
of their life. But it puts each dimension in its right
place and legislates the necessary instruction to
fulfill and meet the need of that particular
dimension of human life.
81

82. وابتغ فينما أتا ك الله الدار الخرة ول تنسى نصينبك من “
“الدنينا
But seek, with the (wealth) which Allah has bestowed
on thee, the Home of the Hereafter, nor forget thy
portion in this world: but do thou good, as Allah has
been good to thee, and seek not (occasions for)
mischief in the land: for Allah loves not those who do
mischief." (28: 77)
82

83. The Concept of Tawhid ( (توحيند
Literally Tawhid means "unification" (making
something one) or "asserting oneness“. It comes from
the Arabic verb (wahhada) which itself means to
unite, unify or consolidate. However, when the term
Tawhid is used in reference to Allah it means
asserting and maintaining Allah's absolute oneness in
all of man's actions which directly or indirectly relate
to Him.
83

84. It is the belief that Allah is One, without partner in
His dominion and His actions (Rububiyyah), One
without similitude in His essence and attributes (al-
Asma’ wa Sifat), and One without rival in His divinity
and in worship (Uluhiyyah/‘Ibadah).
84

85. Tawhid in Rububiyyah
This category is based on the fundamental concept that
Allah alone caused all things to exist when there was
nothing; He sustains and maintains creation without any
need from it or for it; and He is the sole Lord of the
universe and its inhabitants.
It is the belief that there is only One God, who is the
creator of everything in the heaven and on the earth.
The belief that this creator is the sustainer ( ,( الرزاق
manager of the affairs of the whole universe. He is the only
One who gives life and takes it away. He is All-knowing.
He is merciful and does what He wishes, because He is the
creator of everything. Everyone is dependent on Him
whether in heaven or earth.
85

86. اللهُلَ خَ اا لِقُلَ كُلَلّ شَ اي ءٍ وَ اهُلَوَ ا عَ الَ اى كُلَلّ شَ اي ءٍ وَ ا كِينل“ “
“Allah created all things and He Is the agent on which
all things depend.“
(al-Zumar 39:62)
وَ االلهُلَ خَ الَ اقَ اكُلَم وَ امَ اا تَ اعمَ الُلَون“ “
“And Allaah created you all and whatever you do”
(al-Saffat 37:96)
86

87. Tawhid in Uluhiyyah (al-
Ibadah)
It is the belief in the unity of Allah's worship. He is the
one, who deserves to be worshipped. He is the one who
sets the way how we worship Him and we should follow
His instruction and Shari‘ah as He ordered and instructed
us to do.
All forms of worship must be directed only to Allah
because He alone deserves worship, and it is He alone who
can grant benefit to man as a result of His worship.
Furthermore, there is no need for any form of intercessor
or intermediary between man and God.
87

88. Allah emphasized the importance of directing worship to Him alone
by pointing out that this was the main purpose of man's creation and
the essence of the message brought by all the prophets.
Allah says:
” وَ امَ اا خَ الَ اقْبَاتُلَ الْبَاجِنَّ وَ ا الِنْبَاسَ ا إ ل لِينَ اعْبَابُلَدُلَونِ""
“I created the jinn and humankind only that they might
worship Me.” (al-Dhariyiat: 51:56)
"Verily, We have sent to every nation a messenger (saying),
'Worship Allah and avoid false gods'.“
" قَ اا لَ ا أَ افَ اتَ اعْبَابُلَدُلَونَ ا مِنْبَا دُلَونِ اللَّ هِ مَ اا ل يَ انْبَافَ اعُلَكُلَم ْبَا شَ ا ينْبَائًا وَ ال ي ضُلَرّكُلَم ْبَا"
'Do not worship besides Allah that which can not help or harm
you." (al-Anbiya’: 21:66)
88

89. Tawhid in al-Asma wa-al-Sifat
It is the belief that God has attributes and names. And one
should worship Him and do supplication to Him using His
names and attributes. No one has the right to tell us about
His names, and attributes except His messengers who
came to teach people the names and attributes through
using the revelation which God sent to them.
We cannot imagine a God and give Him names and
attributes such as the way of Arab before Islam made idols
and gave them names and attributes and worship them.
This is not correct because only Allah can tell us about this
names and attribute.
89

90. Allah must be referred to according to how He
described Himself or how His Prophets have
described Him.
”لَ اينسَ ا كَ امِثلِهِ شَ اي ء وَ اهُلَوَ ا السَّ مِينعُلَ البَ اصِينر “
“There is nothing like Him and He is hearer and seer
of all.“ (42:11)
90

91. Every Muslim should believe in the unity of Lordship,
worship, and names and attributes. And if one denies
one of them or all, he is considered as unbeliever
.( كا فر )
91

92. Shirk شِـررك
The study of Tawhid cannot be considered complete without
a careful analysis of its opposite, Shirk.
Shirk literally means partnership, sharing or associating,
but Islamically it refers to the act of assigning partners to
Allaah in whatever form it may take.
Some modern Muslim scholars interpret the concept of
shirk to include all forms (kinds) of worshipping others
with God, such as worshipping the material aspect of life
and fearing people more than God and associating
themselves in any act of Satan (Shaitan .(الشينطا ن
92

93. Every sort of worship of whim, prestige, position,
money, or personality is shirk.
Because the sin of Shirk denies the very purpose of
man's creation, it is to God the gravest of sins; the
unforgivable sin.
إِنَّ اللَّ هَ ا ل ي غْبَافِرُلَ أَ ان يّشْبَارَ اكَ ا بِهِ وَ ايَ اغْبَافِرُلَ مَ اا دُلَونَ ا ذَ الِكَ ا لِمَ ان يَّ شَ اا ءُلَ وَ امَ ان “
يّشْبَارِكْبَا بِا للَّ هِ فَ اقَ ادِ
”افْبَاتَ ارَ اى إِثْبَامًا عَ اظِينم ً
"Surely Allah will not forgive the association of
partners (Shirk) with Him, but He forgives (sins)
less than that of whomever He wishes.“ (al-Nisa’,
4:48)
Because the sin of Shirk denies the very purpose
of man's creation, it is to God the gravest of sins;
the unforgivable sin 93

94. Shirk in Rububiyyah
This category of Shirk refers to either the belief
that others share Allah's Lordship over creation as
His equal or near equal, or to the belief that there
exists no Lord over creation at all.
Most religious systems fall into the first aspect of
Shirk in Ruboobeeyah while it is the philosophers
who tend to fill the second aspect.
94

95. (A) Shirk by Association
Beliefs which fall under this sub-category are ones
in which a main God or Supreme Being over
creation is recognized, however His dominion is
shared by other lesser gods, spirits, mortals,
heavenly bodies or earthly objects. Such belief
systems are commonly referred to by theologians
and philosophers as polytheistic (having more
than one God).
95

96. (B) Shirk by Negation
This sub-category represents the various philosophies and
ideologies which deny the existence of God either
explicitly or implicitly. That is, in some cases God's non-existence
is stated (Atheism), while in other cases His
existence is claimed, but the way in which He is conceived
actually denies His existence (Pantheism).
96

97. Shirk in al-‘Ibadah
In this category of Shirk, acts of worship are directed
to other than God and the reward for worship is
sought from the creation instead of the Creator.
As in the case of the previous categories, Shirk in
al-‘Ibadah has two main aspects:
97

98. Al-Shirk al-Akbar (Major Shirk):
This form of Shirk occurs when any act of worship is
directed to other than Allah. It represents the most
obvious form of idolatry which the prophets were
specifically sent by Allah to call the masses of mankind
away from. This concept is supported by Allah's statement
in the Qur'an:
" وَ الَ اقَ ادْبَا بَ اعَ اثْبَانَ اا فِي كُلَلّ أُلَمَّ ةٍ رَّ سُلَول أَ انِ اعْبَابُلَدُلَوا اللَّ هَ ا وَ ااجْبَاتَ انِبُلَوا الطَّ ا غُلَوتَ ا“
"Surely we have sent to every nation a messenger saying,
worship Allaah and avoid Taghut (false gods)” (16: 36)
Taghut actually means anything which is worshipped
along with Allah or instead of Allah. For example, love is a
form of worship which, in its perfection, should only be
directed to Allah. In Islam, the love of God is expressed by
total obedience to Him.
98

99. Al-Shirk al-Asghar( Minor Shirk):
The Prophet said: "The thing I fear for you the
most is ash-Shirk al-Asghar (minor shirk)." The
companions asked "Oh! messenger of Allah, what is
minor Shirk?" He replied "Al-Riya’ (showing off),
for verily Allah will say on the Day of Resurrection
when people are receiving their rewards, 'Go to
those for whom you were showing off in the
material world and see if you can find any reward
from them.
99

100. Shirk in al-Asma wa-al-Sifat
Shirk in this category includes both the common
pagan practice of giving Allah the attributes of His
creation as well as the act of giving created beings
Allah's names and attributes
It takes many forms. The most important are:
To deny any names or attributes of God, or to
give to God other names and attributes, which are
not authorized by Shari’ah.
100

101. When you make similarity between names and
attributes of God and those of His creatures, then
you are committing an act of Shirk, because there
is no similarity between the creator and what he
created.
when you describe God and attribute to Him
some human qualities like eating, drinking,
marriage, having kids, being jealous of other,
being injustice, this is considered another form of
Shirk.
101

102. Kufr كفر
Kafara literally means ‘to cover,’ ‘to hide something;
‘to ignore knowingly the benefit which one has
received,’ and thence, ‘to be unthankful’.
The root KFR ( كفر ) has been used in the Qur’an in
either of the two, but conceptually linked, basic
meanings: ‘ingratitude’ and ‘disbelief’.
102

103. A Kafir is a person who, having thus received
God’s benevolence, shows no sign of gratitude in
his conduct, or even acts rebelliously against his
Benefactor. He covers the truth of Islam and
doesn’t submit to the will of Allah.
He is the person who knows that Allah is the
creator, but he denies the unity of worship of
Allah ( .( اللُلَوهينة
He is the person who acknowledges that God is
the creator, but he rejects to worship Allah and to
follow his Shari‘ah
103

104. The Concept of Sunnatullah
Sunnah here means “pathway”; it also stands for
consistency and order. So Sunnatullah means “God’s
customary way of acting” [in the physical/material wold ].
"سُلَنَّ ةَ ا م نْبَا ق دْبَا أَ ارْبَاسَ الْبَانَ اا قَ ابْبَالَ اكَ ا مِنْبَا رُلَسُلَلِنَ اا وَ ال تجِدُلَ لِسُلَنَّ تِنَ اا تَ احسْبَاوِيل”
(This was Our) Sunnah (way ) with the messengers We
sent before you: you will find no change in Our ways.” (17:
77)
“سُلَنَّ ةَ ا اللَّ هِ فِي الَّ ذِينَ ا خَ الَ اوْبَاا مِنْبَا قَ ابْبَالُلَ وَ الَ انْبَا تَ اجِدَ ا لِسُلَنَّ ةِ اللَّ هِ تَ ابْبَادِيل"
(Such was ) the Sunnah [ the practice (approved) ]of Allah
among those who lived aforetime: no change wilt thou
find in the practice (approved) of Allah.” (33: 62)
104

105. The Qur`anic concept of “Sunnatullah” emanates
from the same source on which system of the universe
is constructed, i.e. Divine justice. According to the
Qur`an, the entire universe was created in extremely
balanced system and just order.
105

106. Sunnatullah in this sense, means the absolute and eternal
rule that God has prescribed for Himself to deal with His
creatures. Through this concept, the Qur`an draws human
attention that God inevitably acts in the created world in
certain ways which are recognizable by close observation
in the natural phenomena as well as in historical events.
The Qur`an declares; “That is law of God (Sunnatullah),
which has taken course aforetime, you will not find
any change for the law of God”. Therefore, Sunnatullah
prescribes kind of universal and unchangeable rules that
govern the universe and human history as well.
106

107. This character of Sunnatullah establishes two main
methodological factors, with regard to the Islamic
theory of knowledge:
First; physical world is fact; therefore, man should
acquire knowledge through observational and
empirical methods.
107

108. Second; human history is governed by systematic
patterns and rules recognizable to the human
intellect, thus, a sustainable civilization can be
established only with consideration of these patterns,
which can be discovered upon critical examination of
disintegrated civilizations and knowledge of reasons
that were behind their rise and fall.
108

109. However, Sunnatullah does not describe details of
natural laws, such as law which prescribes certain
medicine to certain disease, because all that can be
discovered by human intellect. Instead, it provides
principles of science, based on a holistic vision of the
world.
109

110. Kinds of Sunnatullah
 Sunnatullah is categorized based on two main
domains: nature (Āfāq آفا ق ) and human domain
(Anfus .( أنفس
110

111. 1. Sunnatullah in the natural phenomena, which is
termed by the Qur`an as “Ayatul Aafaq”, is also
known as Sunan Kawniyyah (universal laws),
because it includes the most general laws that
govern the cosmic order, such as creation of
everything in pairs (Zawjiyyah) and creation of
everything in precise measures.
111

112. 2. The second type, with consideration to its subject
matter, is Sunnatullah in human domain which is
introduced by the Qur`an as “Ayatul Anfus”, means
God’s signs within human self.
 This type can be understood in two integrative
senses: Sunnah that governs human behavior at
individual level, and that which governs human
society.
112

113. Standards of this classification, initially, provide
relevant ground to hold that universality of Divine
custom does not necessarily mean unity of the order
in either domain, i.e. human and non-human.
113

114. In other words, characteristics of patterns that govern
human history and civilization are not necessarily
similar to laws which rule the natural phenomena.
Morality, which characterized by free choice and
responsibility, is obviously the relevant criteria for
this division.
114

115. Characteristics of Sunnatullah
1. Generality
2. Permanence
3. Predictability
4. Exactness
5. Diversity
115

116. فَ الَ ان تَ اجِدَ ا لِسُلَنَّ تِ اللَّ هِ تَ ابْبَادِيل وَ الَ ان تَ اجِدَ ا لِسُلَنَّ تِ اللَّ هِ تَ احسْبَاوِيلً
] [فا طر : 43
But no change wilt thou find in Allah's sunnah (way of
dealing): no turning off wilt thou find in Allah's
sunnah( way of dealing).
116

117. Manifestations of Sunnatullah in Nature
God created nature and then assigned to each
heavens its duty and command:
117

118. قُلَلْبَا أ ئِنَّ كُلَم ْبَا لَ ا تَ اكْبَافُلَرُلَونَ ا بِا لَّ ذِي خَ ا لَ اقَ ا الْبَارَ اْبَاضَ ا فِي يَ اوْبَامَ اينْبَانِ 
وَ اتَ اجْبَاعَ الُلَو نَ ا لَ ا هُلَ أَ اندَ اادا ذ لِ كَ ا ر بّ الْبَاعَ اا لَ امِينـر ( نَ ا 9 ) وَ اجَ اعَ الَ ا
فِينهَ اـرا ـر رَ اوَ ااـرسِي َ اـرـرـر مـرِنـر فَ اوْبَاقِهَ اـرا ـر وَ ابَ اا رَ اـرفكِـَ ارـر ـرينهَ اـرا ـر وَ اقَ ادَّ رَ ا فِينهَ اا
أَ اقْبَاوَ ااتَ اهَ اـرا ـر ـر فِي ـر أَ ارْبَابَ اعَ اـرةِ أَ اـرـريَّ ا ـرمسٍَ اـرو ـرـرـراء لّلـرا سَّ ـرـرـرئِلِيننَ ا ( 10 ) ثُلَم َّ
اسْبَاتَ اوَ اى إِ لَ اى السَّ مَ اا ء وَ ا هِي َ ا د خَ اا نٌ ف قَ اا لَ ا لَ ا هَ اا وَ الِلْبَارَ اْبَاضِ
( اِئْبَاتِينَ اـرا طَ اوْبَاعا أَ اوْبَا كَ ارْبَاها قَ اا لَ اتَ اـرا أَ اتَ اينْبَانَ اـرا طَ اا ئِعِيننَ ا ( 11
فَ اقَ اضَ اا هُلَنَّ سَ ابْبَاعَ ا سَ امَ اا وَ ااتٍ فِي ي وْبَامَ اينْبَانِ وَ اأَ اوْبَاحَ اى فِي كُلَلّ
سَ امَ اا ء أَ امْبَارَ اهَ اا وَ ازَ ايَّ نَّ ا السَّ مَ اا ء الدّنْبَا ينَ اا بِمَ اصَ اا بِينحَ ا وَ احِفْبَاظا
( ذَ الِكَ ا ت قْبَادِيرُلَ الْبَاعَ ازِيزِ الْبَاعَ الِينم ِ ( 12
(فصلت)
118

119. "Is it that ye deny Him Who created the earth in two
Days? and do ye join equals with Him? He is the Lord
of (all) the Worlds." He set on the (earth). Mountains
standing firm, high above it, and bestowed blessings
on the earth, and measured therein all things to give
them nourishment in due proportion, in four Days, in
accordance with (the needs of) those who seek
(sustenance). Moreover, He Comprehended in His
design the sky, and it had been (as) smoke: He said to
it and to the earth: "Come ye together, willingly or
unwillingly.
119

120. They said: "We do come (together), in willing
obedience." So He completed them as seven
firmaments in two Days and He assigned to each
heaven its duty and command. And We adorned the
lower heaven with lights, and (provided it) with
guard. Such is the Decree of (Him) the Exalted in
Might, Full of Knowledge. (Fussilat 41:9-12).
120

121. ( وَ اآيَ اةٌـر لَّ هُلَم ْبَاـر اللَّ ينْبَالُلَـر نَ اسْبَاـرلَ اخُلَ مِنْبَاهُلَـر النَّ هَ اا رَ ا فَ اإِذَ اا هُلَـرم مّظْبَالِمُلَونَ ا ( 37 
( وَ االشَّ مْبَاسُلَـر تَ اجْبَارِي لِمُلَسْبَاـرتَ اقَ ارٍّ لَّ هَ اـرا ذَ الِكَ اـر تَ اقْبَادِيرُلَ الْبَاعَ ازِيزِ الْبَاعَ الِينم ِ ( 38
وَ االْبَاقَ امَ ارَ ا قَ ادَّ رْبَانَ اا هُلَـر مَ انَ اا زِلَ اـر حَ اتَّ ـرى عَ اا دَ ا كَ اا لْبَاعُلَرْبَاجُلَونِـر الْبَاقَ ادِيم ِ ( 39 ) لَ ا
الشَّ مْبَاسُلَ يَ انبَ اغِي لَ اهَ اا أَ ان تُلَدْبَارِكَ ا الْبَاقَ امَ ارَ ا وَ الَ ا اللَّ ينْبَالُلَ سَ اا بِقُلَ النَّ هَ اا رِ وَ اكُلَلٌّ فِي
( فَ الَ اكٍ يَ اسْبَابَ احسُلَونَ ا ( 40
121

122. And a Sign for them is the Night: We
withdraw therefrom the Day, and behold
they are plunged in darkness. And the sun
runs its course for a period determined for
it; that is the decree of (Him), the Exalted
in Might, the All-Knowing. And the
Moon, We have measured for it mansions
(to traverse) till it returns like the old
(and withered) lower part of a date-stalk.
It is not permitted to the Sun to catch up
the Moon, nor can the Night outstrip the
Day: each (just) swims along in (its own)
orbit (according to law). (Yasin/36: 37-40)
122

123. Nature is so well-knit and works
with such regularity that is the
prime miracle of God, cited
untiringly in the Qur’an.
123

124. Manifestations of Sunnatullah in Human
Nature & History/Civilization
“قَ ادْبَا خَ الَ اتْبَا مِن قَ ابْبَالِكُلَم ْبَا سُلَنَ انٌ فَ اسِينرُلَواْبَا فِي الرَ اْبَاضِ فَ اا نْبَاظُلَرُلَواْبَا كَ اينْبَافَ ا كَ اا نَ ا
( عَ اا قِبَ اةُلَ الْبَامُلَكَ اذَّ بِيننَ ا” (آل عمران : 137
Many were the sunnan (Ways of Life) that have
passed away before you: travel through the earth, and
see what was the end of those who rejected Truth.
(3:137)
124

125. (ثُلَم َّ أَ ارْبَاسَ الْبَانَ اا رُلَسُلَلَ انَ اا تَ اتْبَارَ اا كُلَلَّ مَ اا جَ اا ء أُلَمَّ ةً رَّ سُلَولُلَهَ اا كَ اذَّ بُلَوهُلَ فَ اأَ اتْبَابَ اعْبَانَ اا بَ اعْبَاضَ اهُلَم
( بَ اعْبَاضا وَ اجَ اعَ الْبَانَ اا هُلَم ْبَا أَ احَ اا دِيثَ ا فَ ابُلَعْبَادا لّقَ اوْبَامٍ لَّ يُلَؤْبَامِنُلَونَ ا) (المؤمنون : 44
Then sent We our messengers in succession: every time
there came to a people their messenger, they accused
him of falsehood: so We caused them to follow one
another (to disaster) and We made them as a tale
(that is told): So away with a people that will not
believe! (23:44)
125

126. فَ اإِذَ اا قَ اضَ اينْبَاتُلَـرم مَّ نَ اا سِـركَ اكُلَم ْبَا فَ اا ذْبَاكُلَرُلَواْبَا اللّهَ اـر كَ اذِكْبَارِكُلَم ْبَاـر آبَ اا ءكُلَم ْبَا أَ اوْبَا أَ اشَ ادَّ ذِكْبَارا
فَ امِنَ ا النَّ ا سِ مَ ان يَ اقُلَولُلَ رَ ابَّ نَ اا آتِنَ اا فِي الدّنْبَاينَ اا وَ امَ اا لَ اهُلَ فِي الخِرَ اةِ مِنْبَا
خَ القَ اـٍر ( 200 ) وِمِنْبَاهُلَـرم مـَّ رن يَ اقُلَولُلَـر رَ ابَّ نـَ ارا آتِنـَ ارا فـِري الدّنْبَاينـَ ارا حَ اسَ اـرنَ اةً وَ افِي
الخِرَ اةِـر حَ اسَ اـرنَ اةً وَ اقِنَ اـرا عَ اذَ اابَ اـر النَّ ا رِ ( 201 ) أُلَولَ اـرـرئِكَ ا لَ اهُلَم ْبَاـر نَ اصِـرينبٌ مّمَّ ا
( كَ اسَ ابُلَواْبَا وَ االلّهُلَ سَ ارِيعُلَ الْبَاحسِسَ اا بِ ( 202
126

127. So when ye have accomplished your holy rites,
celebrate the praises of Allah, as ye used to
celebrate the praises of your fathers, yea, with far
more heart and soul. There are men who say: "Our
Lord! Give us (Thy bounties) in this world!" But
they will have no portion in the Hereafter. And
there are men who say: "Our Lord! Give us good in
this world and good in the Hereafter, and defend
us from the torment of the Fire!" To these will be
allotted what they have earned; and Allah is quick
in account.(2: 200-202)
127

128. مَّ ن كَ اا نَ ا يُلَرِيدُلَ الْبَاعَ اا جِلَ اةَ ا عَ اجَّ لْبَانَ اا لَ اهُلَ فِينهَ اا مَ اا نَ اشَ اا ء لِمَ ان نّرِيدُلَ ثُلَم َّ جَ اعَ الْبَانَ اا لَ اهُلَ
جَ اهَ انَّ م َ ا يَ اصْبَالهَ اا مَ اذْبَامُلَوما مَّ دْبَاحُلَورا ( 18 ) وَ امَ انْبَا أَ ارَ اادَ ا الخِرَ اةَ ا وَ اسَ اعَ اى لَ اهَ اا
سَ اـرعْبَاينَ اهَ اا وَ اهُلَوَ ا مُلَؤْبَامِنٌـر فَ اأُلَولَ ائِكَ اـر كَ اا نَ اـر سَ اعْبَاينُلَهُلَم مَّ شْبَاكُلَورا ( 19 ) كُلَل نّمِدّ
( هَ اـرؤُلَلء وَ اهَ اـرؤُلَلء مِنْبَا عَ اطَ اا ء رَ ابّكَ ا وَ امَ اا كَ اا نَ ا عَ اطَ اا ء رَ ابّكَ ا مَ احسْبَاظُلَورا ( 20
انظُلَرْبَا كَ اينْبَافَ ا فَ اضَّ لْبَانَ اا بَ اعْبَاضَ اهُلَم ْبَا عَ الَ اى بَ اعْبَاضٍ وَ الَ الآخِرَ اةُلَ أَ اكْبَابَ ارُلَ دَ ارَ اجَ اا تٍ وَ اأَ اكْبَابَ ارُلَ
( تَ افْبَاضِينل ( 21
128

129. If any do wish for the transitory things (of this
life), We readily grant them such things as We
will, to such persons as We will: in the end have
We provided Hell for them: they will burn
therein, disgraced and rejected. Those who do
wish for the (things of) the Hereafter, and strive
therefore with all due striving, and have Faith,
they are the ones whose striving is acceptable (to
Allah). Of the bounties of thy Lord We bestow
freely on all these as well as those: the bounties of
thy Lord are not closed (to anyone). See how We
have bestowed more on some than on others; but
verily the Hereafter is more in rank and gradation
and more in excellence. (17: 18-21)
129

130. The Laws of al-Akhirah (hereafter)
لَّ ينْبَاسَ ا بِأَ امَ اا نِينّكُلَم ْبَا وَ ال أَ امَ اا نِي ّ أَ اهْبَالِ الْبَاكِتَ اا بِ مَ ان يَ اعْبَامَ الْبَا سُلَوءا يُلَجْبَازَ ا بِهِ وَ ال يَ اجِدْبَا لَ اهُلَ مِن دُلَونِ اللّهِ وَ الِينّا وَ ال نَ اصِينرا ( 123 ) وَ امَ ان يَ اعْبَامَ الْبَا مِنَ ا
الصَّ ا لِحسَ اا تَ ا مِن ذَ اكَ ارٍ أَ اوْبَا أُلَنثَ اى وَ اهُلَوَ ا مُلَؤْبَامِنٌ فَ اأُلَوْبَالَ اـرئِكَ ا يَ ادْبَاخُلَلُلَونَ ا الْبَاجَ انَّ ةَ ا وَ ال ( يُلَظْبَالَ امُلَونَ ا نَ اقِينرا ( 124
130

131. Not your desires, nor those of the People of the Book
(can prevail): whoever works evil, will be requited
accordingly. Nor will he find, besides Allah, any
protector or helper. If any do deeds of righteousness, -
be they male or female - and have faith, they will
enter Heaven, and not the least injustice will be done
to them. (4: 123-124)
131

132. يَ اا قَ اوْبَامِ إِنَّ مَ اا هَ اذِهِ الْبَاحسَ اينَ اا ةُلَ الدّنْبَاينَ اا مَ اتَ اا عٌ وَ اإِنَّ الْبَاخِرَ اةَ ا هِي َ ا دَ اارُلَ الْبَاقَ ارَ اارِ
39 ) مَ انْبَا عَ امِلَ ا سَ اينّئَ اةً فَ الَ ا يُلَجْبَازَ اى إِلَّ مِثْبَالَ اهَ اا وَ امَ انْبَا عَ امِلَ ا صَ اا لِحسا مّن ذَ اكَ ارٍ )
أَ اوْبَا أُلَنثَ اـرى وَ اهُلَوَ ا مُلَؤْبَامِنٌـر فَ اأُلَوْبَالَ ائِكَ اـر يَ ادْبَاخُلَلُلَونَ اـر الْبَاجَ انَّ ةَ اـر يُلَرْبَازَ اقُلَونَ اـر فِينهَ اا بِغَ اينْبَارِ
( حِسَ اا بٍ ( 40
132

133. O my people! this life of the present is nothing but
(temporary) convenience: it is the Hereafter that is the
Home that will last. "He that works evil will not be
requited but by the like thereof: and he that works a
righteous deed - whether man or woman - and is a
Believer; such will enter the Garden (of Bliss): therein
will they have abundance without measure. (40: 39-40)
133

134. Nubuwwah (Prophethood)
Concept, Necessity, Finality, Functions and
eternal relevance to human life
God has created no community of beings in the
world without a purpose and left them without a
guide or leader. It is inconceivable that God
Almighty, Who has not left bees without a queen,
ants without a leader, and birds and fish without a
guide, has left humanity without Prophets to
guide them to spiritual, intellectual and material
perfection.
134

135. Nubuwwah
The centrality of prophethood is evident from the
fact that it forms the content of the second clause
of the Shahadah (testimony). It is also one of the
articles of Islamic faith. The source of legitimacy
of being a prophet is Allah (S.W.T) through His
revelation. As it is impossible for everyone to
receive revelation directly from God, the prophets
(peace be upon them) then functioned as a
‘channel’ to receive and transmit the Divine
revelation to humankind. Though both revelation
and prophethood are not the same, they overlap
and are very much interrelated.
135

136. The Meaning of Wahy and Other
Related Terms
Revelation (wahy is the act by which God, having
created the world, discloses Himself to His creation. It
refers to a phenomenon whereby a supra human, or
supernatural, communication is transmitted from the
Divine to the human or epiphany of the Divine order,
which presents itself to the human sight, hearing,
sensibility and consciousness as an event out of the
ordinary course
136

137. The Meaning of Prophethood
Nubuwwah ( النبوة ) is usually translated as
Prophethood . a nabi refers to a Prophet who gives
news from God.
Prophetic experience has been described by Muslim
theologians as something out of ordinary experience.
137

138. During his experience, a Prophet’s faculties are raised
to the point of frenzy and he is under the domination
of a Divine power which he cannot resist, and his
innermost belief, all the while, is that the message of
guidance and salvation has come directly from God as
a ‘revelation’ and must be conveyed at once to his
fellow beings.
A Prophet is like a branch which arches out from the
Divine to the human realm.
138

139. Rasul & Nabi
The two words are used interchangeably in the
Qur'an, the same person sometimes being called nabi
and sometimes rasul; while occasionally both names
are combined.
The reason seems to be that the prophet has two
capacities: he receives information from God, and he
imparts his message to mankind. he is called nabi in
the first, and rasul in the second capacity, but there is
one difference.
139

140. The word rasul has a wider significance, being
applicable to every messenger in a literal sense; and
the angels are called Divine Messengers [rasul],
because they are also bearers of the Divine messages
when complying with His Will.
140

141. rasul is higher than nabi, because the rasul brings a
divine legislation with him, whereas the nabi follows
the legislation of the previous rasul. Thus, rasul is also
nabi, but a nabi may not necessarily be a rasul.
141

142. Khatam nubuwwah
When the Qur’an says that the institution of Nubuwwah
النبوة (Prophethood) has been terminated
"مَا كَ انَ م حَمّدٌ أ بَا أَحَدٍ مّنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللّهِ وَخَاتَمَ النّبِيّينَ“
“Muhammad is not the father of any of your men, but (he
is) the Messenger of Allah, and the Seal of the Prophets”
(33:40),
it means that the institution of Risalah الرسالة
(Messengerhood) has also been terminated since the
closure of a general cadre automatically means that the
upper ones have also been terminated.
142

143. The Necessity and Function of
Revelation and Prophethood
Humankinds are faced with broad questions of "life
understanding." These questions are lifetime concerns
some of which are sources of great expectation while
others are sources of anxiety.
143

144. هُوَ الّذِي ب عَثَ ف ي المُْيِينَ رَسُول مّنْهُمْ يَتْلُو عَلَيْهِم آيَاتِهِ “
وَيُزَكّيهِمْ وَيُعَلّمَهُمْ الكِتَابَ وَالْحِكْمَةَ وَ إِنْ كَ انُوا مِن ق بْلُ لَ فِي
”ضَللٍ مّبَيْنٍ
“It is He who has sent to the illiterate a Messenger from
among their own people to recite to them His revelations
and purify them. He will teach to them the Book and
Wisdom- although they had been, before in manifest
error-” (Al-Jum’ah 62: 2)
144

145. Some of the questions that have occupied human
minds from time immemorial are more important
than others; and some are easily discoverable by
human reason than others.
The entire range of human concerns that might
have called for an external intervention may be
classified into three ascending categories of
importance: (1) what reason can generally
discover/solve; (2) what reason can discover/solve
but may err; (3) and what falls beyond rational
ambit
145

146. Prophets are People too
The prophets distinguished themselves in human
society by their special aptitudes, natural bents of
mind and a pious and meaningful way of life.
146

147. The unbelievers disparaged the humanity of the
messengers. They demanded that this link between
the Infinite and the finite be supernatural, akin to the
nature of angels and even God Himself (15:6-9; 25:21;
17:92). In other words, they wanted the nature of this
link to be the same as, or nearer to, that of his sender
than to that of the recipients. This demand however
was turned down.
147

148. وَقَالُوا م الِ هَ ذَا الرّسُولِ ي أْكُلُ الطّعَامَ وَ يَمْشِي ف ي "
الْسَْوَاقِ لَ وْلَ أ نْزِلَ إ لَيْهِ م لَكٌ ف يَكُونَ م عَهُ ن ذِيرًا أ وْ
يُلْقَى إ لَيْهِ كَ نْزٌ أ وْ ت كُونُ لَ هُ جَ نّةٌ ي أْكُلُ م نْهَا وَ قَالَ
"الظّالِمُونَ إ نْ ت تّبِعُونَ إ لّ ر جُلً م سْحُورًا
What sort of a messenger is this, who eats food,
and walks through the markets? Why has not an
angel been sent down to him to give admonition
with him? "Or (Why) has not a treasure been
bestowed on him, or why has he (not) a garden for
enjoyment?" The wicked say: "Ye follow none
other than a man bewitched." (al-Furqan, 25:7-8)
148

149. وَقَالَ الّذِينَ لَ ي رْجُونَ لِ قَاءَنَا لَ وْلَ أ نْزِلَ عَ لَيْنَا الْمَلَئِكَةُ "
أَوْ ن رَى ر بّنَا لَ قَدِ اسْتَكْبَرُوا ف ي أ نْفُسِهِمْ وَ عَتَوْا عُ تُوّا
"كَبِيرًا
Why are not the angels sent down to us, or (why) do
we not see our Lord?" Indeed they have an arrogant
conceit of themselves, and mighty is the insolence of
their impiety! (Furqan; 25:21)
149

150. “لَوْ م ا ت أْتِينَا ب الْمَلَئِكَةِ إ نْ كُ نْتَ م نَ الصّادِقِينَ"
Why do you not bring to us the angels if you are of
the truthful ones? (al-Hijr 15:7)
They say: "Why is not an angel sent down to him?" If
we did send down an angel, the matter would be
settled at once, and no respite would be granted
them.
150

151. They say: "We shall not believe in thee, until thou
cause a spring to gush forth for us from the earth,
Or (until) thou have a garden of date trees and
vines, and cause rivers to gush forth in their
midst, carrying abundant water; Or thou cause
the sky to fall in pieces, as thou sayest (will
happen), against us; or thou bring Allah and the
angels before (us) face to face.
Or thou have a house adorned with gold, or thou
mount a ladder right into the skies. No, we shall
not even believe in thy mounting until thou send
down to us a book that we could read." Say: "Glory
to my Lord! Am I aught but a man,- a messenger?"
(Isra’ 17: 90-93)
151

152. As a ‘practical’ book to be implemented, rather than a
‘speculative’ or ‘idealistic’ book, the Qur`ān considers
the nature of the recipients instead of that of the
sender. Had the reverse been the case, man would
have taken its supernaturality as an excuse for not
being able to implement the teaching of revelation in
his life. For the messengers to be endurable, they
must be humanlike.
152

153. Even if they were to be angels, they must be in
human shape having human qualities, so that the
revelation they were sent with would be
communicable, comprehensible and practicable just
as the messengers have exemplified it as role models.
(6:8-9; 32:21; 60:4,6)
Had we appointed him (Our messenger) an angel, We
assuredly had made him (as) a man (that he might
speak to men); and (thus) obscured for them (the
truth) they (now) obscure. (al-An’am 6:8-9)
153

154. Functions and Relevance to human
life
Expounder of the Qur’an
Legislator
Role model / Qudwatun hasanah
Total obedience to the Prophet
154

155. Expounder of the Qur’an
Without the [Prophetic]Sunnah the Qur’an would
remain an abstract or a misunderstood Book. Allah
(SWT) says in reference to the Sunnah as an
explanation of the Holy Qur’an:
155

156. وَأَنْزَلْنَا إ لَيْكَ الذّكْرَ لِ تُبَيّنَ لِ لنّاسِ م ا ن زّلَ إ لَيْهِمْ وَ لَعَلّهُمْ "
“يَتَفَكّرُونَ
“(We sent them) with Clear Signs and Scriptures and
We have sent down unto thee (also) the Message; that
thou mayest explain clearly to men what is sent for
them, and that they may give thought.” [al-Nahl (16):
44].
156

157. According to many interpreters, the Arabic word al-
Dhikra in the Quran refers to the Sunnah of the
Prophet (SAW). The role of the Sunnah therefore is to
explain the Holy Qur’an so that it is understood by
the people.
157

158. Through the Sunnah we get to know many of the
things commanded in Islam; for example, we get to
know how to perform the Salat, Hajj (pilgrimage to
Makkah) and Fasting.
158

159. Legislator
It can be an independent source of Law. The Sunnah
states many things that are not found in the Holy Qur’an
which all Muslims are obliged to follow. Allah (SWT) says,
وَمَا آتَاكُمُ الرّسُولُ ف خُذُوهُ وَ مَا ن هَاكُمْ عَ نْهُ ف انْتَهُوا وَ اتّقُوا اللّهَ "
"إِنّ اللّهَ شَ دِيدُ الْعِقَابِ
“…So take what the Messenger assigns to you, and deny
yourselves that which he withholds from you. And fear
Allah; for Allah is strict in Punishment.” [al-hashr (59): 7].
159

160. " (يُحِلّ لَهُمُ الطّيّبَاتِ وَيُحَرّمُ عَلَيْهِمُ الخَبَائِثَ " (العراف: 157
He (The Prophet) allows them as lawful what is good
(and pure) and prohibits them from what is bad (and
impure).
In this verse we find that the legislative authority is
bestowed upon the Prophet. So he acts as the society’s
law- giver.
160

161. Role model / Qudwatun
hasanah
The Qur’an instructs us to emulate the Prophet (SAW);
i.e. to take him as the best example in whatever we do.
Allah (SWT) says in reference to this,
لَقَدْ كَ انَ لَ كُمْ ف ي ر سُولِ اللّهِ أ سْوَةٌ حَ سَنَةٌ لِ مَنْ كَ انَ ي رْجُو اللّهَ "
"وَالْيَوْمَ الْخَِرَ و ذَكَرَ اللّهَ كَ ثِيرًا
“Ye have indeed in the Messenger of Allah uswah hasanah
(beautiful pattern of conduct) for any one whose hope is
in Allah and the Final day, and who engages much in the
praise of Allah.” [al-Ahzab (33): 21]
161

162. Total obedience to the Prophet
Following the Sunnah of the Prophet is an obligation
upon every Muslim; No Muslim is considered a
believer in Allah (SWT) without following the Sunnah
of the Prophet (SAW). Allah (SWT) says in the Holy
Qur’an:
162

163. فَلَ و رَبّكَ لَ ي ؤْمِنُونَ حَ تّى ي حَكّمُوكَ ف يمَا شَ جَرَ ب يْنَهُمْ ث مّ لَ "
"يَجِدُوا ف ي أ نْفُسِهِمْ حَ رَجًا م مّا ق ضَيْتَ و يُسَلّمُوا ت سْلِيمًا
“But no, by the Lord, they can have no (real)
Faith, until they make thee judge in all disputes
between them, and find in their souls no
resistance against thy decisions, but accept them
with the fullest conviction.” [al-Nisa’ (4): 65].
163

164. Severe Punishment will inflicted upon those who
do not follow the Sunnah of the prophet. Allah
(SWT) says in the Holy Qur’an,
فَلْيَحْذَرِ الّذِينَ ي خَالِفُونَ عَ نْ أ مْرِهِ أ نْ ت صِيبَهُمْ ف تْنَةٌ أ وْ ي صِيبَهُمْ "
"عَذَابٌ أ لِيمٌ
“…then let those beware who withstand the
Messenger’s order, let some trial befall them, or a
grievous Penalty be inflicted on them.” [al-Nur
(24): 63] 164

165. Obedience to the Prophet is obedience to Allah
and disobedience to him is considered
disobedience to Allah (SWT). Allah (SWT) says in
the Holy Qur’an,
مَنْ ي طِعِ الرّسُولَ ف قَدْ أ طَاعَ اللّهَ وَ مَنْ ت وَلّى ف مَا "
"أَرْسَلْنَاكَ عَ لَيْهِمْ حَ فِيظًا
“He who obeys the Messenger, obeys Allah; but if
any turn away, We have not sent thee to watch
over their (evil deeds).” [al-Nisa’ (4): 80].
165

166. The phenomenon and universality
of prophethood
There have been many religions which have been
distorted and altered in the world, and consequently it is
essential to accept the purity of their original foundation.
The Qur’an says:
إِنّا أ رْسَلْنَاكَ ب الْحَقّ ب شِيرًا وَ نَذِيرًا وَ إِنْ م نْ أ مّةٍ إ لّ خَ لَ ف يهَا "
"نَذِيرٌ
“There never was a people without a Warner having lived among
them.” (35:24)
"وَلَقَدْ ب عَثْنَا ف ي كُ لّ أ مّةٍ ر سُولً"
“And We assuredly sent among every people a Messenger.” (16:36)
166

167. Rather than being an inclusive commodity or privilege of any nation,
prophethood is a universal phenomenon.
يَا أَيّهَا النّاسُ اتّقُوا رَبّكُمُ الّذِي خَ لَقَكُمْ م نْ ن فْسٍ وَ احِدَةٍ وَ خَلَقَ م نْهَا ز وْجَهَا "
وَبَثّ مِنْهُمَا رِجَالً كَثِيرًا وَنِسَاءً وَ اتّقُوا اللّهَ الّذِي ت سَاءَلُونَ ب هِ وَ الْرَْحَامَ إ نّ
"اللّهَ كَ انَ عَ لَيْكُمْ ر قِيبًا
 According to the Qur’anic narration, the human race began from one
man: Adam (peace be upon him) from whom the family of man grew
and the human race multiplied [4:1].
0, being the first man on earth, was also the first prophet of God
(p.b.u.h.).
167

168. After a long break of revelation, humankind tends
to be forgetful, overwhelmed with superstitions,
myths and all types of false notions. Within such
circumstances, God raised prophets among every
nation,
"وَلِكُلّ أ مّةٍ ر سُولٌ"
 (to every people (was sent) a messenger) [10:47],
"وَإِنْ م نْ أ مّةٍ إ لّ خَ لَ ف يهَا ن ذِيرٌ"
(and there never was a people, without a warner
having lived among them (in the past).) [35:24].

168

169. Despite their relative differences, their messages
were the same in their fundamentals. All
messengers of God did away with all customs of
ignorance and taught their people the right course
of action. They preached adherence to a life of
piety, goodness and peace. They also preached
belief in life after death with its just mechanism of
reward and punishment and, the most important
of all, belief in the unity of God to Whom alone
service and worship are due
169

170. Speaking on behalf of God’s messengers, Prophet
Muhammad (p.b.u.h.) declares the universal Divine
Unity: “The best thing I and the Prophets before me
have said is: ‘There is no god but Allah, alone, without
any partner’.
170

171. These revelations universally declare that God sent
Messengers to every people throughout the world.
The names of some of these are known to us through
the Qur’an, but there is also a large number whose
names have not been made known to us.
171

172. إِنّا أ وْحَيْنَا إ لَيْكَ كَ مَا أ وْحَيْنَا إ لَى ن وحٍ وَ النّبِيّينَ م نْ ب عْدِهِ وَ أَوْحَيْنَا "
إِلَى إ بْرَاهِيمَ و إِسْمَاعِيلَ وَ إِسْحَاقَ وَ يَعْقُوبَ وَ الْسَْبَاطِ
وَعِيسَى و أَيّوبَ و يُونُسَ وَ هَارُونَ وَ سُلَيْمَانَ وَ آَتَيْنَا د اوُودَ
زَبُورًاوَرُسُلً ق دْ ق صَصْنَاهُمْ عَ لَيْكَ م نْ ق بْلُ وَ رُسُلً لَ مْ
" نَقْصُصْهُمْ عَ لَيْكَ وَ كَلّمَ اللّهُ م وسَى ت كْلِيمًا
“We inspire thee as We inspired Noah and the prophets
after him, as We inspired Abraham and Ishmael and Isaac
and Jacob and the tribes, and Jesus and Job and Jonah and
Aaron and Solomon, and as We imparted unto David the
Psalms. Of some messengers We have already told thee
the story; of others We have not;- and to Moses Allah
spoke direct” (4:163-164)
172

173. وَلَقَدْ أَرْسَلْنَا ر سُلً م نْ ق بْلِكَ م نْهُمْ م نْ ق صَصْنَا عَ لَيْكَ وَ مِنْهُمْ م نْ "
"لَمْ ن قْصُصْ عَ لَيْكَ
We did in times past send Messengers before you; of them
there are some whose stories We have related to you, and
some whose story We have not related to you.
(40:78)
قُولُوا آ مَنّا ب اللّهِ وَ مَا أ نْزِلَ إ لَيْنَا وَ مَا أ نْزِلَ إ لَى إ بْرَاهِيمَ "
وَإِسْمَاعِيلَ و إِسْحَاقَ وَ يَعْقُوبَ وَ الْسَْبَاطِ وَ مَا أ وتِيَ م وسَى
وَعِيسَى و مَا أ وتِيَ النّبِيّونَ م نْ ر بّهِمْ لَ ن فَرّقُ ب يْنَ أ حَدٍ م نْهُمْ
"وَنَحْنُ لَ هُ م سْلِمُونَ
We believe in Allah, and the revelation given to us, and to
Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that
given to Moses and Jesus, and that given to (all) prophets
from their Lord: We make no difference between one and
another of them: And we bow to Allah (in Islam)." (2:136;
3:84)
173

174. مَا كَ انَ لِ بَشَرٍ أَنْ يُؤْتِيَهُ اللّهُ الْكِتَابَ وَ الْحُكْمَ وَ النّبُوّةَ "
ثُمّ ي قُولَ لِ لنّاسِ كُ ونُوا عِ بَادًا لِ ي م نْ د ونِ اللّهِ وَ لَكِنْ
كُونُوا ر بّانِيّينَ ب مَا كُ نْتُمْ ت عَلّمُونَ الْكِتَابَ وَ بِمَا كُ نْتُمْ
تَدْرُسُونَ وَ لَ ي أْمُرَكُمْ أ نْ ت تّخِذُوا الْمَلَئِكَةَ وَ النّبِيّينَ
"أَرْبَابًا أ يَأْمُرُكُمْ ب الْكُفْرِ ب عْدَ إ ذْ أ نْتُمْ م سْلِمُونَ
“It is not (possible) that a man, to whom is given the
Book, and Wisdom, and the prophetic office, should say to
people: "Be ye my worshippers rather than Allah's": on the
contrary (He would say) "Be ye worshippers of Him Who
is truly the Cherisher of all: For ye have taught the Book
and ye have studied it earnestly. Nor would he instruct
you to take angels and prophets for Lords and patrons.
What! would he bid you to unbelief after ye have bowed
your will (To Allah in Islam)? " (3:79-80)
174

175. The names we know are 25 out of
124,000 (or perhaps 224,000); even
then we do not know exactly
where and when many of them
lived.
175

176. The Finality of Prophet
Muhammad There are only four conditions under which the
Prophets have been sent unto the world:
1. There was need for a prophet to be sent unto a
certain nation to which no prophet had been sent
before and the message brought by the Prophet of
another nation could not have reached these people.
176

177. 2. There was need for appointing a prophet because
the message of an earlier Prophet had been forgotten
by the people, or the teachings of the former prophets
had been adulterated and hence it had become
impossible to follow the message brought by that
Prophet.
177

178. 3. The people had not received complete mandate
of Allah through a former prophet. Hence
succeeding prophets were sent to fulfil the task of
completing the religion of Allah.
4. There was need for a second prophet to share
the responsibility of office with the first prophet.
None of the above needs remains to be fulfilled
after the advent of Prophet Muhammad (PBUH)
178

179. Al-Akhirah (the End, Hereafter)
Belief in al-Akhirah is a basic article of Islamic faith,
along with belief in God, His angels, His Books, and
His Messengers, Divine Decree and Predestination.
After the doctrine of tawhid and Revelation, al-
Akhirah is the most repeated theme with all vigour in
the Qur`ān.
All of the teachings of Islam would crumble if the
afterlife or the eternal life were to be denied. It is
therefore incomplete and indeed impossible to
discuss the teachings of Islam without referring to the
great significance that al-Akhirah possesses, not only
for man’s final end but also for his life in this world .
179

180. Al-Akhirah literally translates into English as ‘the last’
or “the end”. As it deals with the end and ultimate
destiny of mankind and the world, it is often enclosed
within a Greek term eschatology, meaning “the
science or teachings concerning the last things.”
180

181. Al-Akhirah, in Islamic belief system, specifically refers
to the ‘Hereafter’. It signifies both “the other and
ultimate state of existence in the world to come and
the life of everlasting duration,” and “the good or
blessing of the ultimate state of the other world.” In
both senses, it is opposed to al-Dunyā, which means
the “here-and-now” of life and immediate and
transient values.
181

182. In Islam, there is not only the life of this world but
also the life in the world to come. This world is like a
field in which our actions are sown like seeds and
they grow into plants which are then harvested in the
next world. The Prophet (p.b.u.h) says: this world is
the growing field or the planting field for the next
world.”
182

183. The end of the world is not a complete extinction
or an ultimate end, but the beginning of a
completely new state of existence with new laws
and systems that afford eternity. Likewise, death
is not an irrevocable end of humankind, but the
passage into a new and eternal life. The Qur`ān
leaves no doubt that the alternatives for each
individual at the Day of Judgment are two: the
bliss of the Heaven or the torment of the Hell.
183

184. The Names of al-Ākhirah
Al-Ākhirah has more than 40 names scattered in the
Qur’ānic verses. The names vary according to
different spectacles of al-Ākhirah and the purposes al-Ākhirah
serves. Nevertheless, some names are more
central than others.
184

185. It is known as the Day of Resurrection (Yawm al-
Qiyāmah/al-Ba‘th) when all the dead bodies will be
brought back to life and then assembled (the Day of
Assembly “Yawm al-Jam‘”) to stand trial (the Day of
Judgment “Yawm al-Dīn”) and account for individual
deeds of commission and omission (the Day of
Reckoning “Yawm al-Ḥisāb”).
185

186. Because the events seen to take place on that Day are
great and numerous, it is known as the Eventful day
(al-Qāri‘ah) that is Real, beyond any doubt (al-āqqah).
Unlike this worldly and Ḥ transient life, it is
the Hereafter (al-Ākhirah), the Day of Eternal Life
(Yawm al-Khulūd).
186

187. Because in this worldly life, whoever comes
eventually departs, and whoever departs never
returns, al-Ākhirah is the Day that is certainly
approaching and Imminent (Yawm al-Āzifah), and the
final Hour (al-Sā‘ah) the knowledge of its appointed
time is known to God alone.
187

188. The Unbelievers and al-Akhirah
Resurrection or the final accounting
was an idea which the secular Makkan
pagans found very hard to accept. In
fact, besides the doctrines of Tawhid
(monotheism/Oneness of God) and of
Revelation itself, this doctrine was the
most difficult for them to accept.
188

189. وَقَالُواْ أ ئِذَا كُ نّا عِ ظَاما وَ رُفَاتا أ إِنّا لَ مَبْعُوثُونَ خَ لْقا جَ دِيدا "
قُل كُ ونُواْ حِ جَارَةً أ وْ حَ دِيدا أ وْ خَ لْقا م مّا ي كْبُرُ ف ي
صُدُورِكُمْ ف سَيَقُولُونَ م ن ي عِيدُنَا ق لِ الّذِي ف طَرَكُمْ أ وّلَ
مَرّةٍ ف سَيُنْغِضُونَ إ لَيْكَ ر ؤُوسَهُمْ وَ يَقُولُونَ م تَى هُ وَ ق لْ
“عَسَى أ ن ي كُونَ ق رِيبا السراء
They say: "What! when we are reduced to bones and
dust, should we really be raised up (to be) a new
creation?" Say: Become stones or iron. Or created
matter which, in your minds, is hardest (to be raised
up),- (Yet shall ye be raised up)!" then will they say:
"Who will cause us to return?" Say: "He who created
you first!" Then will they wag their heads towards thee,
and say, "When will that be?" Say, "May be it will be
quite soon! (17:49-51)
189

190. Necessity and Wisdom of al-Akhirah
 First, it is a manifestation of divine justice. Some
criminals and oppressed rulers may enjoy opulence and
luxury until the end of their life. On the other hand,
other people might be righteous and lead a virtuous life
but did not survive to reap the fruits of their labours.
Instead, they had been made a scapegoat for all sorts of
crimes.
 Were the file of both groups of people to be closed in
this world on the basis of what transpires, what would
become of the infinite justice, wisdom and mercy that
God cherishes for His servants? Nobody who has the
slightest notion of love and justice would consent to
such a state of affairs
190

191. It is also obvious that not all the good and evil
deeds are subject to final accounting in this
worldly life. Many crimes and virtues are thus not
commensurable with the worldly retribution or
reward respectively. It is more logical to look
further, beyond this world.
The link between God’s justice and the need for a
precise accounting of men’s deeds and misdeeds
makes resurrection irrefutably necessary
191

192. It is only in the Hereafter that all deeds, however
extensive or infinitesimal, will be irresistibly
exposed, scrupulously scrutinized and then
adequately requited.
وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِ يَوْمِ الْقِيَامَةِ ف لَ ت ظْلَمُ ن فْسٌ "
شَيْئًا وَ إِنْ كَ انَ م ثْقَالَ حَ بّةٍ م نْ خَ رْدَلٍ أ تَيْنَا ب هَا وَ كَفَى
"بِنَا حَ اسِبِينَ
“We shall set up scales of justice for the Day of
Resurrection, so that not a soul will be dealt with
unjustly in the least, and if there be (no more
than) the weight of a mustard seed, We will bring
it (to account): and enough are We to take
account.”(21:47; see also 10:61; 31:16)
192

193. Secondly, the ends of the life must be clarified
beyond any doubt, so that men may see what they
have been striving for and what the true purposes of
life are.
The life indeed is incomplete if considered from the
perspective of this world alone, where values are
grounded in the transitory rather than the
immutable.
193

194. In the Hereafter every person will find his deepest
self, fully excavated from the debris of extrinsic and
immediate concerns wherein the means are
substituted for ends and even pseudo-means for real
ends, where falsehood is not only substituted for
truth but becomes truth, and even more attractive
than truth.
194