The document discusses key aspects of Islam including its fundamental principles of faith and religious duties. It explains that Islam considers revelation, reason, and sense perception in acquiring knowledge. The main principles of faith are the oneness of God, prophethood of Muhammad, the Quran, previous prophets, angels, the day of judgment, and life after death. When one enters Islam, they are bound to fulfill religious duties like prayer, fasting, pilgrimage, charity, and jihad. The document also discusses the difference between the theoretical nature of philosophy versus the practical aims of religion, and how early Muslim scholars used Greek philosophy but replaced the term with "hikmah" which had a wider religious perspective. It provides summaries of

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Assignment Juz 10 (Holy Quran)
Islam:
Islam is a divine religion. It’s basic source of knowledge is revelation. Along
with revelation it considers also necessary to reason and sense perception in
the acquisition of knowledge. The fundamental principles of Islam are faith in:
• “Tauhid-Oneness of Almighty Allah
• Finality of the Prophecy of Holy the Prophet Muhammad(‫ﻭﺳﻠﻡ‬ ‫ﻋﻠﻳﻪ‬ ‫ﷲ‬ ‫ﺻﻠﻰ‬)
• Quran-a book revealed by Allah on his last Prophet Muhammad( ‫ﷲ‬ ‫ﺻﻠﻰ‬
‫ﻭﺳﻠﻡ‬ ‫ﻋﻠﻳﻪ‬)
• All previous Prophets and their revealed books
• Angels
• The Day of Judgment
• Reward and punishment and
• Life here after” (Tahir, 2012)
When a person enters in Islam by reciting the Kalma e Tayyiba-the Muslim
confession of faith (i.e. witness of the Oneness of Almighty Allah and Prophecy
of the Holy Prophet Muhammad (‫ﻭﺳﻠﻢ‬ ‫ﻋﻠﻴﻪ‬ ‫ﷲ‬ ‫)ﺻﻠﻰ‬ and having a faith in above
fundamentals then he is bound to fulfil all religious duties and obey all
commands of Almighty Allah which are known as off-shoots or practical parts
of religious doctrines: Salat-prayer, Roza-fast, Hajj-pilgrimage, Zakat/Khums
different kinds and forms of charity, Jihad-defense, Amr bil maroof wa nahi
anil munkar-to order the doing of good and to prohibit the bad. The gist of all
these religious practices is the obedience of Almighty Allah and service of the
humankind. All the aspects of human life whether they are related with this
world or with the life hereafter have been guided by religion. (M.M.Sharif,
1983) So the basic spirit of Islam, Quran, and the teachings of the Holy Prophet
(SAWW) is practical. Allama Dr. Muhammad Iqbal has described it in these
words. “Quran is a book which emphasis deed rather than idea.”(Iqbal, 1989)

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Islam and Philosophy:
The nature of philosophy and philosophical thinking is theoretical and
speculative while the aim of religion is to change the attitude, behaviour and
life style of his followers and in this way to revolutionize the society. So, there
is a basic difference between the aims and objects of both philosophy and
religion. In the early centuries of Islam, Muslim scholars started the study of all
treasuries of knowledge from all over the world. They specifically put their
emphasis on the study of Greek Philosophy. Along with other ideologies,
theories, and philosophies they translated Greek Philosophy in to Arabic. They
wrote commentaries and anthologies on the writings of celebrated Greek
masters like Plato and Aristotle. In this way they contributed in these
dimensions. They:
• Introduced Greek Philosophy in Arabic language
• Described, elucidated, and explained the ideas of Plato and Aristotle
• Contributed in philosophy by criticizing the ideas of Plato and Aristotle
• Built their own philosophies and systems of thought which were
developed on the fundamentals of Islam and enriched by all other
treasuries of knowledge,
In the beginning, the Muslim scholars used the term philosophy for their
intellectual endeavours but with the passage of time they realized that the
term „philosophy‟ comparatively had a limited scope than religion. Although
the definitions of philosophy by Greek philosophers impressed them in the
beginning but they soon realized that the nature of philosophy was theoretical,
speculative, and hypothetical.
While on the other hand the temperament of religion is realistic. So, at the
early stage of their philosophical career, they understood that the word
„Philosophy‟ was not sufficient for their intellectual pursuits. They started to
use a Quranic word „Hikmah’ for their intellectual activities.
In the beginning they used the term „Philosophy‟ along with ‘Hikmah’. But
gradually they replaced the term „Philosophy‟ with a Quranic word ‘Hikmah’.
It has a wider perspective and comprehensive connotations. It encircles all
aspects of human life whether they related with this world or with the life
hereafter.
Almighty Allah has used this word approximately 118 times in Quran in
different shades. His one of the attributive names is also ‘Hakim’(the Wise).

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(Al-Quran, 16:60) (There are number of verses of Holy Quran in this respect
but I have referred only one.)
Similarly, among attributive names of Holy Prophet Muhammad (SAWW) one
is also Hakim. Allah declared to Quran as the book of ‘Hikmat’(the book of
wisdom).(Al-Quran, 22:2)
Almighty Allah in Quran held the purpose of His Holy Prophet Muhammad
(SAWW) as the teaching of Book and „Hikmah’.(Al-Quran, 62:1) The main
subject of Quran is human being and the main object of all the teachings of
Islam is the betterment and welfare of humankind. What is ‘Hikmah’? Almighty
Allah has described it as the sum of all good.
“He grants wisdom to whom he pleases, and whoever is granted wisdom, he
indeed is given a great good…”. (M.H. Shakir)
So, with this religious perspective and with these comprehensive and
multidimensional connotations the term „Hikmah’ was most suitable for
Muslim thinkers. Consequently, it took the way in Muslim thought all over the
centuries. Dr Syed Hossein Nasr has pointed out another aspect that the term
„Philosophy‟ became more alien after the renaissance in the West. After
renaissance the West put its emphasis on reason and sense perception only. A
movement of negation of metaphysics was also instituted in the West. Now
the negation of religion was a new job for reason and sense perception. In this
way an unbridgeable gulf developed between religion and philosophy on one
hand and between religion and science on the other hand. So, this trend of the
Western scholars sounded a belief in Muslim thinkers of this age that the
„term Philosophy‟ was not suitable for their intellectual activities and ‘Hikmah’
is an only proper term to reflect the essence of their endeavours. (Nasr, 2002)
Surah al-Anfal
This Surah comes at 88 number according to the order of revelation This is a
Madani Surah revealed soon after the Battle of Badr in the 2nd
year of Hijrah
(or 624 CE). This Surah has 75 verses in 10 sections.
The Surah reminds the Believers to obey Allah and His Messenger and keep
their relations good with each other. It has given rules of war and peace

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between Muslims and their enemies. In this Surah, six times Allah has
addressed Muslims with "O you who believe" (see vss. 15; 20; 24; 28; 29; 46)
Introduction to the Sections:
1. Commandment relating to the spoils of war. Battle of Badr
2. Allah's help for the Believers in the Battle of Badr.
3. Believers must always obey Allah and His Messenger.
4. Only the righteous should be the guardians of the Masjid al-Haram.
5. The purpose of war and the rules about the distribution of the spoils of
war.
6. Be firm and united in the combat against the enemy.
7. Victory of the Believers against the unbelievers. Allah does not change
His blessings unless people change themselves.
8. Be prepared always to defend yourself and your people. Make peace if
the enemy is inclined towards peace.
9. Allah's promise to help the Believers.
10.Treatment of the prisoners of war and obligations towards Muslims
living among non-Muslims.
Summary of Surah Anfal
ِ
◌
ِ‫ﺏ‬
‫ﻴﻢ‬ ِ‫ﺣ‬‫ﱠ‬‫ﺍﻟﺮ‬ ِ‫ﻤﻦ‬ْ‫ﺣ‬‫ﱠ‬‫ﺍﻟﺮ‬ ِ‫ﷲ‬ ِ‫ﻢ‬ْ‫ﺳ‬
In the Name of Allah, The Beneficent, The Merciful
Surah Al-Anfal contains seventy-five verses. This Surah has been revealed in
Medina, (except its six verses). Its revelation occurred after the revelation of
Surah Al-Baqarah.
There are some lessons in this Surah concerning the history of Divine prophets
and their followers, and also the manner of the Prophet of Islam (S) in relation
with Muslims.
There are several subjects referred to in this Surah, such as:
• Treasury of the Muslims, things taken as spoils of war,

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• Battle of Badr, the ordinances of Holy Struggle
• The night when the Prophet (S) was decided to be snabed in his bed
• Ali (as) laid in the bed of him (Laylat-ul-Mabit), and the qualities of the
true believers.
Most of the verses of this Surah are about the Battle of Badr. It was the first
war of Muslims against the disbelievers. This war happened after thirteen
years of Muslims’ patience. In this war they enjoyed the Divine helps and
victory. That is why this Surah has also been entitled ‘Surah Badr’.
Besides stating the affairs of the Battle of Badr, some specialties of the virtuous
soldiers against the enemies of Truth are stated in this holy Surah.
Surah al-Tawbah
This Surah comes at 113 number according to the order of revelation. This is a
Madani Surah revealed in the 9th
year of Hijrah after the Battle of Tabuk. It
has 129 verses in 16 sections.
The basic subjects of the Surah are:
The non-believers who broke their treaties, Muslims have no obligation to
honor treaties with them. Muslims must protect themselves from hypocrisy,
weak faith and negligence. Battle of Tabuk and its lessons.
Introduction to the Sections:
• Proclamation that the Treaty of Hudaibiyah is cancelled.
• Honor the treaties with those who honor them. Fight with those who
have broken the treaty.
• Mushrikin are forbidden to be the caretakers of the Masjid al-Haram.
• Muslims should trust Allah, not just their numbers.
• Jews and Christians also committed Shirk. Command to spend in the
path of Allah. The correct number of months.
• The Tabuk expedition.
• Those who stayed behind and did not participate in the Battle of Tabuk,
hypocrites and weak in faith.
• The proper distribution of charity. Those who speak ill of the Prophet or
make fun of Allah and His Book.
• The hypocrite men and women.

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Summary of Surah Tawbah
This Surah outlines the final rulings on the permanent relations between the
Muslim community and the outside world, as explained in our commentary on
its various passages. Hence, we have to refer to its latest statements since
these represent the final say on these relations.
These statements must not be restricted or narrowed down in their
applicability on the basis of earlier statements and rulings, which we described
as provisional. In doing so, we have relied on the chronological order of the
revelation of these verses and statements, and on the progress of the Islamic
movement at the time of the Prophet, as well as the events marking that
progress.
We have also been guided by our understanding of the nature of the Islamic
message and its method of action which we have explained in our presentation
of the surah and our commentary on its verses. This method of action is only
understood by those who deal with this faith of Islam as a movement striving
to establish itself in human life.
As we have explained, the goal of that striving is to liberate mankind from
submission to others so that they submit to God alone. There is a wide gap
between an understanding based on active striving and one based on
academic study which is bound to ignore action. The first type of
understanding looks at Islam as it conducts its direct confrontation with the
system of jāhiliyyah, taking one step after another and moving from one stage
to the next. It also looks at it as it proclaims its legislation to deal with the
changing situation in its confrontation.
Moreover, these final laws and verdicts outlined in this last Surah were
actually revealed when the general situation of the Muslim community and the
world around it required such legislation. Prior to that, when the situation
required different rulings, these were given in earlier Surahs to serve as
provisional rulings.
Al-Tawbah (The Repentance) | THE EARTH’S SUFFOCATING EXPANSE 252
When a new Muslim community emerges again and starts to strive for the
establishment of this faith in human life, it may be appropriate for this

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community to apply the provisional rulings, provided that it remains well
aware that these are only provisional. It should also be aware that it must
strive to reach the stage when only the final rulings govern its relations with
the world around it. God will certainly help that community and guide it on its
way.
.
References
• Al-Quran
• https://sites.google.com/a/corpuzquitan.com/philosophy
• PHILOSOPHY 2 Logic
• images.shane06.multiply.multiplycontent.com/.../PHILOSOPHY%20..m/..
• Definitions of philosophy
www2.hawaii.edu/~stroble/philosophy_definitions.html
"http://en.wikiquote.org/w/index.php?title=Definitions_of_philosophy&
oldid=1523441" Categories: Iqbal, A. M. (1989). The reconstruction of
Religious Thought in Islam. Lahore, Punjab, Pakistan: Iqbal Academy .
M.M.Sharif. (1983).
• A History Of Muslim Philosophy (Vols. Vol-1). (M.M.Sharif, Ed.) karachi,
Pakistan: Royal Book Company. Al-Quran. (M.H.Shakir, Trans.) Islamic
Republic of Iran i: Ansariyan Publications Nasr, S. H. (2002).
• Encyclopaedia Of Islamic Philosophy (1st ed., Vols. Nasr,Seyyed
Hossein). Lahore: Suhail Academy.
• www.britannica.com/EBchecked/topic/396809/Mulla-Sadra
Plato.stanford.edu/entries/al-kindi Tahir, A. R. (2012). Muslim
Metaphysics-An Exposition. Interdisciplinary Journal of Contemporary
Research in Business (ISSN 2073 7122).