Notes on the basics of Islam
Notes on Islam
Islam can be summarized in the Hadith or saying of the Prophet Muhammad relating to his conversation with the angel Gabriel,
“It is narrated on the authority of Yahya b. Ya'mur that the first man who discussed qadr (Divine Decree) in Basra was Ma'bad al-Juhani. I along with Humaid b. 'Abdur-Rahman Himyari set out for pilgrimage or for 'Umrah and said: Should it so happen that we come into contact with one of the Companions of the Messenger of Allah (peace be upon him) we shall ask him about what is talked about taqdir (Divine Decree). Accidentally we came across Abdullah ibn Umar ibn al-Khattab, while he was entering the mosque. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: Abu Abdur Rahman! There have appeared some people in our land who recite the Qur'an and pursue knowledge. And then after talking about their affairs, added: They (such people) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah ibn Umar) said: When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and spent it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree.
He further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah's Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you.
He (the enquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.”
Gabriel would bring revelation to the Prophet Muhammad, sometimes through him incarnating into the form of a human and telling the Prophet to recite, this is known as exterior locution. Other times the angel would come to the prophet but was not seen by him and the angel would dictate to the Prophet internally, interior locution. Sometimes the revelation would come without any angelic mediation, interior locution without angelic mediation. To become a Muslim, one must say their Shahada which is to bare witness that there is no god but God/Allah and that Muhammad is His messenger. The five pillars of Islam are also established in this hadith.
Gabriel asks what Islam is, this is the name of the religion, but it is also referring to the exterior element or horizontal aspect of the religion or what has to do with the physical. Gabriel then asks what Iman or faith which is the vertical aspect of the religion as it is related to the mind, and the answer was the six articles of faith. The angel then asks a third question, what is Ihsan or spiritual excellence which is the transcendental aspect of the religion? The final cause of the human being in the Islamic tradition is to actualize friendship with God or to make oneself beloved to God which is the aim of Ihsan. One must empty of the lower self of the diseases of the heart such as arrogance and envy. One must also adorn oneself with virtue like repentance and patience. This is to manifest the divine ethos at a human level or to mirror the divine attributes at the level of a human being. The perfect mirror of the divine attributes at a human level is the Prophet Muhammad. God is kind and merciful in an absolute sense beyond human capability and understanding but something of that character is reflected in the Prophet Muhammad that the believer should try to achieve as well.
Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “None of you have faith until his desires comply with what I have brought.”
What did he bring? He brought the Quran and normative ethos that a Muslim should follow to obtain paradise. The next question Gabriel asks is about the hour or when is the day of judgement. Only God knows when that day will come (31:34) but it is known to be soon as seen in the hadith,
“I saw Allah's Messenger (ﷺ) pointing with his index and middle fingers, saying. "The time of my Advent and the Hour are like these two fingers."”.
Divine Decree or predestination is a difficult concept to comprehend as how can there be freewill if God decrees or wills everything? If there is no freewill then how can people be accountable for their actions? Islam affirms that God decrees everything while at the same time people have free will. God knows the future, God has willed the future, God has written the future on a preserved tablet, and God has created the future. In the western there are three main schools of thought when it comes to the idea of free will, libertarianism, compatibilism, and determinism. Determinism states that there is an uninterrupted causal chain that forces all human actions, cause and effect, and that there is no such thing as free will, it is only an illusion. Libertarianism is the exact opposite of this. Compatibilism is the dominant opinion in Islamic schools of thought. Al Ghazali, a prominent Muslim philosopher, believed that there is no necessary link between cause and effect. An analogy for this is different frames of a film, each frame comes one after another and it seems that frame 1 is causing frame 2 and frame 3 is causing frame 4 but the occasionalists say that God is causing each frame independently of the other frames. However, while this preserves the sovereignty of God, it seems to be another form of determinism as everything is being caused by God without human interaction, cosmic ventriloquism. Ibn Qayyim, another Islamic philosopher, on the other hand, attempts to solve this by using the analogy of a slave and a master. The slave has been given permission to spend money from the master, but all the transactions of the slave are possible only because of this permission. If the slave spends the money he has been given permission to use properly, he will be rewarded; if not, then he will be punished. We are the slaves or servants of God who are given permission to have free will just as the slave is given the choice to buy using money in the analogy. The problem with this analogy is how can an individual have independence out of the will of God? Ibn Taymiyya attempts to understand Qadr using the following example, where does a child come from, the mother, but in another way the child is caused by God. God is the primary cause and the mother is the secondary cause which God allowed to happen but overall his stance on free will is that no one truly knows the mechanics, we can only argue for its non-contradiction. A hadith that can help solve this is given,
Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "The similitude of guidance and knowledge that Allah has sent me with is like heavy rain that fell on a land. Some spots had good soil; they absorbed the water and brought forth much grass and herbs. Other spots were solid; they held the water. Allah thus made them useful to people: they drank, watered, and grew plantation. Some of the rain, however, fell on plane spots that retained no water and produced no herbage. Such is the likeness of the one who understood the religion of Allah and benefited from what Allah has sent me with; he learned and taught others. It is also the likeness of the one who did not raise his head to it (meaning that he was too arrogant to learn and benefit) and thus did not accept Allah's guidance with which I was sent."
The extraneous variable, the water hitting the ground, there are some parts of the earth that react to it and some parts that are dry and do not. There are intrinsic attributes of those parts of the earth that allow for herbage to be produced in one place but not in the other. In the same way that there is something intrinsic in some people that allow them to accept revelation or to react negatively. This indicates free will as there is a principle of difference in the way that two people act to the same extraneous variable that indicates that they have difference choices to make or choice making ability. How is godly determinism and free will compatible in terms of the mechanism, only God knows but all that needs to be shown is that it is not inconsistent with the intrinsic attributes of God in order for it not to be impossible. A determinist must explain why this thing exists and why we have this first-person subjective experience of choice. There is an irony in choosing to become a determinist since they do not believe in choice. They may be internally consistent but their position does not have the scope to explain the human experience of choice. Libertarianism faces different problem in that they cannot explain why things have cause and effects. Perhaps it may be appropriate to say in terms of Hegelian dialectics that the free will is the thesis, the antithesis is divine determinism, and the synthesis is compatibilism. Human free will exists but we do not know how it can exist without God but there is no contradiction as explained above. In the same way it is known in the Islamic paradigm that God is all-knowing and all-hearing but the extent of the mechanics of infinity can never be understood. However, it can be soothing for the believer that God is always in control no matter how difficult things may be in their life, everything has meaning.
“Suhayb ibn Sinān Ar-Rūmi (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "How wonderful the affair of the believer is! Indeed, all of his affairs are good for him. This is for no one but the believer. If something good happens to him, he is grateful to Allah, which is good for him. And if something bad happens to him, he has patience, which is good for him."
Ramadan is sacred because it marks the commencement of the Quranic revelation to the final prophet, Muhammad.
“Ramadan is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the standard ˹to distinguish between right and wrong˺. So whoever is present this month, let them fast. But whoever is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramadan˺. Allah intends ease for you, not hardship, so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful.” (2:185)
When the Quran calls itself the standard to judge between right and wrong it presents itself as a criterion, a basis for one to judge other religions, traditions, philosophies, and theologies. It is in the Islamic tradition that during this month, the angel Gabriel visited him, and they recited the Quran to each other, this is an annual review of the Quran. During the lifetime of the Prophet Muhammad, there was widespread memorization of the Quran, an annual review, scribal recordings of the book, and in the Islamic tradition, God is to have said that He will preserve this book. “It is certainly We Who have revealed the Reminder, and it is certainly We Who will preserve it.” (15:9). One cannot pray without the Quran and Muslims have been praying five times a day, some more, ever since it was prescribed for them 1400 years ago. The codex of Uthman was 20 years after the Prophet Muhammad’s death and was standardized based on his reading. The committee of the codex consisted entirely of eyewitnesses of the Prophet and were companions. When the Quran spread to different countries, a companion who had fully memorized the Quran went along with it. It is known who they were and how reliable they were as well along with a chain of narration of their recitation tracing back to the Prophet Muhammad.
The Quran puts forth a challenge for those who do not believe in it,
“And if you are in doubt about what We have revealed to Our servant,1 then produce a surah like it and call your helpers other than Allah, if what you say is true. But if you are unable to do so—and you will never be able to do so—then fear the Fire fueled with people and stones, which is prepared for the disbelievers.” (2:23-24)
Initially, the challenge was to produce a book like the Quran, then it was reduced to 10 surahs or chapters, then finally it was reduced to one chapter like the Quran, the last challenge given in Medina i.e., the city that the Prophet Muhammad migrated to. The challenge testifies to the inimitability of the Quran and that since no man can replicate it, therefore it must have divine origins. It is a revealed text rather than an inspired text. In other words, it is the claim that it is the literal word of God rather than the words of the Prophet Muhammad that are guided by God. The question then arises, what is it about the Quran that makes it unique? It was argued by that it was the beautify of the Quran’s verses or how the reader felt, however this is a subjective feeling. However, if several people are feeling moved by this book, then perhaps there is an objective sense of beautify that is bringing ecstasy to the audience. Others say that the 7th century was the peak of Arab poetry and instead of taking on the challenge they persecuted the Muslims instead shows that they recognized the superiority of the Quran. Since the commencement of the Quranic revelation till now, the Quran has not been successfully imitated. This evidence is circumstantial or indirect and therefore Sunni scholars wanted more direct proof of the divine origin of the Quran’s language. The direct evidence is the unique stylistics and unmatched eloquence of the book. This can be the superior choice of words and clear and concise communication. The Quranic broke the custom of the existing literary norms of the Arabic language in the 7th century, the Quran is filled with hundreds of rhetorical devices and created a sui generis classification, neither prose nor poetry. The structure of the Quran both on micro and macro levels as well. The stories in the Quran that could not be known to the Prophet Muhammad. A skeptic could argue that he knew the story of the Exodus or the Flood from the Bible but there is specialized knowledge in the Quranic versions that could not been possibly known. Predications in the Quran of the future have not been incorrect is direct evidence of the proof of the miracle of the book, for example, the prediction of the defeat of the Persians. The superior laws, morals, and theology as well, for example, the refutation of the Trinity and the abolition of slavery except in warfare. However, the goal of slavery of prisoners of war was to reintegrate them into the Islamic society. The preservation of the Quran is also a key proof of its miraculous nature, how many religions can claim that the exact book they have now is the same revelation that they had thousands of years ago? The 7 recitations of the Quran are multiply attested to with chains of narration going back to the Prophet Muhammad well as early manuscripts being the same as the Quran that is present today. Part of this is another miracle, the ease of which the Quran is memorized, millions of people have memorized the Quran in our century. If it magically disappeared today, it would only be a few minutes before it is written in book form again. Stylometric analysis has shown that the Quran and Hadiths or sayings of the Prophet Muhammad had a single yet different author. The principles of the science of Hadith are robust and strict such that there is no historical doubt that they are the words of the Prophet Muhammad. The importance of Hadith is that it is the means through which the Sunnah is derived. The Sunnah are the things the Prophet Muhammad did, said, and approved of which form the normative ethos for the Muslim umma or community. For example, the method of how a Muslim performs their daily prayers is found within the sayings of the Prophet.
How are Hadith judged and authenticated? Scholars look at the chain of the hadith, the sanad, and the words of the hadith itself, matn. The sanad is graded accorded to its strength or weakness. It can either be accepted or rejected. Under accepted there are two categories, sahih which authentic and hasan which is reliable. There are 5 requirements for a hadith to be considered sahih. The first is that the chain of narrators should be connected, the second is that the narrators should have good moral characters, the third is the precision of the narrator such as their memory, if it has grammatical errors, and how many times this hadith has been narrated in a certain way. The criteria are not limited to these 5 but to become sahih you need these 5. If a hadith is defective in any of these five criteria is not met it is weak and thrown out. If the narrator is not a scholar but a layman, then it is hasan. There are many categories in hasan and weak, daif, that further specify its strengths and weakness such as classifying it as a fabrication. They went so in-depth they were able to find where and when a hadith was fabricated.
The second method of the preservation of the Quran after memorization, writing down of the Quran, was done in three stages. The first was during the lifetime of the Prophet Muhammad. The second was during the caliphate of Abu Bakr, the best friend of the Prophet Muhammad, right after his death in 632 AD. He complied it into one book. He ordered for everyone to bring what they have written with a witness that these words were uttered by the Prophet Muhammad as well as confirmed from several companions. It was compiled into one copy and by the time of the 3rd caliph they decided that one was not enough for the people. People would disagree with the recitation as the Quran was revealed in 7 styles of recitation which come from the Prophet Muhammad. The 3rd caliph, Uthman, called upon the same companions who memorized, wrote, and complied the Quran to standardize it in 650 AD. which is the same Quran we have today. These Qurans were sent to different parts of the world and allowed for the different types of recitation to exist as this Quran did not have the diacritical marks. (One is in Uzbekistan, and one is in Turkey) There a manuscript found and is currently in Birmingham of Surah Ta-ha and is carbon-dated to the end of the life of the Prophet Muhammad and it is the exact Surah Ta-Ha we have today as well as 34 other leaves in Paris however the carbon date is only for the parchment of animal skin it was written on rather than the ink itself.
Al Razi who belonged to the Ashari school of thought made the claims that God exists, God does not have a body, God is not located spatial or subject to temporality, God has the attributes of power, knowledge, will, life, speech, hearing, and sight. God is one and wills all things and acts without purpose, and Muhammad was a prophet and therefore what Muhammad says regarding God is truthful. However, revelation may not contradict reason explains Al Razi because it is only by reason that we know truth. Al Razi’s conception of God seems Hellenistic in this way which rules out any idea of a corporeal body. Therefore, when the Quran says that the all-merciful sat over the throne, it cannot be taken literally. He would rather entrust the meaning of the text to God rather than to try to understand its implications in human language. Kalam theologians reinterpret these verses in a non-literal way. For example, God’s sitting represents His vanquishing and possessing.
Ibn Taymiyya, on the other hand, criticizes Al Razi’s ruling for stripping God of His attributes. Reinterpreting God’s sitting as possessing strips God of the attribute of sitting. Ibn Taymiyya rejects the Incorporealism of Al Razi but does not affirm explicitly that God is bodily and spatial either. God sitting on His throne must be affirmed in its plain sense but in a way uniquely befitting God and without inquiring into modality since we are dealing with a God who is unlike us i.e. unanthropomorphic. A word depends on the context and a word stripped of context has no meaning. Thomas Aquinas in the Catholic tradition comes to a similar conclusion, “And in this way some things are said of God and creatures analogically, and not in a purely equivocal nor in a purely univocal sense. For we can name God only from creatures (A[1]). Thus whatever is said of God and creatures, is said according to the relation of a creature to God as its principle and cause, wherein all perfections of things pre-exist excellently. Now this mode of community of idea is a mean between pure equivocation and simple univocation. For in analogies the idea is not, as it is in univocals, one and the same, yet it is not totally diverse as in equivocals; but a term which is thus used in a multiple sense signifies various proportions to some one thing; thus "healthy" applied to urine signifies the sign of animal health, and applied to medicine signifies the cause of the same health.” Univocal predication refers to the use of a term with a single meaning with the same attribute in the same instance. Just as snow is white, paper is white. Equivocal predication refers to items with multiple unrelated meanings, bank can refer to reiver or it can refer to a financial institution. Both are problematic. To refer to God, it is best to use analogical predication, for example, I can be healthy, and a salad can be healthy. There is nothing in creation like God who is infinite.
(Jon Hoover's book Ibn Taymiyya and Thomas Aquinas’ Summa)
How does one explain the similarities and differences between the stories of the Quran and the Bible. The parting of the Quranic account from the Biblical is intentional as the Quran is there to correct these stories from errors. An example of this is when Zechariah asks for a son and Gabriel informs him of John the Baptist, Zechariah then asks for a sign. In the Quranic version, a blessing comes to him, and he is told he will not speak for 3 days and nights seemingly as a test. In the Gospel of Luke, Gabriel punishes him for asking for a sign. Another example comes in the duel between Moses and the magicians. In the Biblical narrative, Moses throws down his staff and it becomes a snake, and the magicians were able to do the same and the snakes were then swallowed up,
“So Moses and Aaron went to Pharaoh and did just as the Lord commanded. Aaron cast down his staff before Pharaoh and his servants, and it became a serpent. Then Pharaoh summoned the wise men and the sorcerers, and they, the magicians of Egypt, also did the same by their secret arts. For each man cast down his staff, and they became serpents. But Aaron’s staff swallowed up their staffs.” (Exodus 7:10-12).
Compare this to the version stated in the Quran,
“They asked, “O Moses! Will you cast, or shall we be the first to cast?” Moses said, “You first.” So when they did, they deceived the eyes of the people, stunned them, and made a great display of magic. Then We inspired Moses, “Throw down your staff,” and—behold!—it devoured the objects of their illusion! So the truth prevailed and their illusions failed. So Pharaoh and his people were defeated right there and put to shame. And the magicians fell down, prostrating. They declared, “We ˹now˺ believe in the Lord of all worlds— the Lord of Moses and Aaron.” Pharaoh threatened, “How dare you believe in him before I give you permission? This must be a conspiracy you devised in the city to drive out its people, but soon you will see. I will certainly cut off your hands and feet on opposite sides, then crucify you all.” They responded, “Surely to our Lord we will ˹all˺ return. Your rage towards us is only because we believed in the signs of our Lord when they came to us. Our Lord! Shower us with perseverance, and let us die while submitting ˹to You˺.” (7:115-126).
In the Quranic narrative, there was no competition between Moses and the magicians, rather none between God and Pharaoh. The dominant position is that the Biblical texts have been corrupted throughout history but there are elements of truth still in them. There is a minority opinion that the Biblical texts are not the problem but the interpretation of them is incorrect. For example, John 10:30 in the Christian Bible states, “I and the Father are one.”. A normative Trinitarian reading of the text may interpret it as an ontological oneness, but one may also interpret the text to say that they are one in their goal. The Quran is explicitly critical of the Christian theology as seen in verses such as,
“O People of the Scripture, do not commit excess in your religion1 or say about Allāh except the truth. The Messiah, Jesus the son of Mary, was but a messenger of Allāh and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allāh and His messengers. And do not say, "Three"; desist - it is better for you. Indeed, Allāh is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allāh as Disposer of affairs. (4:171)
The Quran furthermore rejects the crucifixion of Jesus Christ,
“That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:-“ (4:157)
The Quran still maintains the virgin birth and the many miracles performed by Jesus. While there are only 25 prophets mentioned in the Quran, Muslims believe in thousands of prophets as the Quran states that every nation has been given a prophet (16:36). Muslims believe in Adam, Abraham, Isaac, Ishmael, Moses, etc. to be prophets who are to be examples to mankind. In Genesis, Jacob is shown to be a trickster, yet God continues to love him, in the Islamic theological paradigm, this reading of Jacob would be rejected. The same goes for Lot sleeping with his daughters. This is further evidence of the Muslim stance that the Torah that we have today is not the same Torah that has been given to Moses. Islam does not rely upon any other scriptures as the view of the Bible is that it has been abrogated with the advent of the Quran to mankind.
Only at the conclusion of the test is when the papers are marked and graded. When there is good done in the world many generations may benefit from it and the reverse is true when evil is done. Therefore there is a belief in a judgment day and in the afterlife they will be rewarded for their good deeds or punished for their evil in order for true justice to be done.
“Blessed is He in Whose Hand is the dominion, and He is Able to do all things. Who has created death and life, that He may test you which of you is best in deed.[] And He is the All-Mighty, the Oft-Forgiving;” (67:1-2).
Contrast this with the world we live in now. It is immediate and perceptible while the afterlife is distant and hidden. The Quran references it as the fleeting life. “Nay, but ye do love the fleeting Now And neglect the Hereafter.” (75:20-21). This life is transitory and perishable compared to the afterlife which is forever.
“Successful indeed are those who purify themselves, remember the Name of their Lord, and pray. But you ˹deniers only˺ prefer the life of this world, even though the Hereafter is far better and more lasting.” (87:14-87:17).
Man is impatient and therefore holds onto transitory things and neglects things of lasting value which comes slowly but surely.
“Know that Allah revives the earth after its death.1 We have certainly made the signs clear for you so perhaps you will understand. Indeed, those men and women who give in charity and lend to Allah a good loan will have it multiplied for them, and they will have an honourable reward. ˹As for˺ those who believe in Allah and His messengers, it is they who are ˹truly˺ the people of truth. And the martyrs, with their Lord, will have their reward and their light. But ˹as for˺ those who disbelieve and reject Our signs, it is they who will be the residents of the Hellfire. Know that this worldly life is no more than play, amusement, luxury, mutual boasting, and competition in wealth and children. This is like rain that causes plants to grow, to the delight of the planters. But later the plants dry up and you see them wither, then they are reduced to chaff. And in the Hereafter there will be either severe punishment or forgiveness and pleasure of Allah, whereas the life of this world is no more than the delusion of enjoyment. ˹So˺ compete with one another for forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for those who believe in Allah and His messengers. This is the favour of Allah. He grants it to whoever He wills. And Allah is the Lord of infinite bounty.” (57:17-21)
This world is also a test where one must work hard to reap the reward from God otherwise if one neglects their duties, one becomes liable for punishment. This world is a farmland for the hereafter.
There is in humans the natural disposition to believe in God and the natural state of humanity is good. There is an inborn sense of morality in all human beings. Throughout the ages, certain qualities have been warmly approved of in society while others have been consistently condemned. People by instinct appreciate truthfulness, charity, courage, hospitality, loyalty, sympathy, justice, and many other good qualities. At the same time, they dislike all the opposite attributes such as hypocrisy, injustice, hate, etc.
“So be steadfast in faith in all uprightness ˹O Prophet˺—the natural Way of Allah which He has instilled in ˹all˺ people. Let there be no change in this creation of Allah. That is the Straight Way, but most people do not know.” (30:30)
“Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “No child is born but that he is upon natural instinct. His parents make him a Jew, or a Christian, or Magian. As an animal delivers a child with limbs intact, do you detect any flaw?” Then Abu Huraira recited the verse above”
Human affairs are far more complex and need guidance thus through His messengers and revelation, God guided all of humanity in all ages starting from the first man.
“Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful. We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve.” (2:37-38)
Religion is not an imposition on human but a fulfillment of their basic needs.
(Qur'anic Keywords: A Reference Guide by Abdur Rashid Siddiqui)
“Indeed, We created humans in the best form.” (95:4)
“Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “The world is a prison for the believer and a paradise for the unbeliever.””
“It was narrated from ‘Aishah that the Messenger of Allah (ﷺ) said: “Whoever loves to meet Allah, Allah loves to meet him, and whoever hates to meet Allah, Allah hates to meet him.””
“It was narrated that Ibn ‘Umar said: “I was with the Messenger of Allah (ﷺ) and a man from among the Ansar came to him and greeted the Prophet (ﷺ) with Salam. Then he said: ‘O Messenger of Allah, which of the believers is best?’ He said: ‘He who has the best manners among them.’ He said: ‘Which of them is wisest?’ He said: ‘The one who remembers death the most and is best in preparing for it. Those are the wisest.’”
“Anas b. Malik reported: The Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.”
“…God created Adam in His own image.” This is not a literal image but according to Ghazali that this means the ability to reasons, what makes a man different from an animal?
“Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “Seeking knowledge is an obligation upon every Muslim.””
“On the authority of Abu Hamzah Anas bin Malik (may Allah be pleased with him) — the servant of the Messenger of Allah (peace and blessings of Allah be upon him) — that the Prophet (peace and blessings of Allah be upon him) said: None of you [truly] believes until he loves for his brother that which he loves for himself” The commentaries for this hadith explicate to brother in this text refers to brother in humanity.
“Anas reported: The Messenger of Allah, peace and blessings be upon him, said,'The son of Adam grows old but remains young in two matters: greed for wealth and greed for long life.'”
“Anas bin Malik reported: The Messenger of Allah, peace and blessings be upon him, said, 'If the son of Adam had a valley full of gold, he would want to have two valleys. Nothing fills his mouth but the dust of the grave, yet Allah will relent to whoever repents to Him.'”
“Aisha reported: The Messenger of Allah, peace and blessings be upon him, said, 'Follow the right course, be devoted, and give glad tidings. Verily, none of you will enter Paradise by his deeds alone.' They said, 'Not even you, O Messenger of Allah?' The Prophet said, 'Not even me, unless Allah grants me His mercy. Know that the most beloved deed to Allah is that which is done regularly, even if it is small.'”
“Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “If Allah wills good for someone, He afflicts him with trials.””
“…Indeed, Allāh will not change the condition of a people until they change what is in themselves….” (13:11)
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