Prophet Muhammad (PBUH)

Prophet Muhammad (PBUH)-Origin-Beliefs-Principles

Prophet Muhammad (PBUH), in full Abū al-Qāsim Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Muṭṭalib ibn Hāshim, (born c. 570, Mecca, Arabia [now in Saudi Arabia]—died June 8, 632, Medina), the founder of Islam and the proclaimer of the Qurʾān. Muhammad is traditionally said to have been born in 570 in Mecca and to have died in 632 in Medina. where he had been pressured to emigrate to with his adherents in 622.

Biographical sources of Prophet Muhammad (PBUH)

The Qurʾān yields few concrete biographical facts about the Islamic Prophet: it addresses a man or woman “messenger of God,” . whom a variety of verses name Muhammad (e.g., 3:144), and speaks of a pilgrimage sanctuary that is associated with the “valley of Mecca” and the Kaʿbah (e.g., 2:124–129, 5:97, 48:24–25). Certain verses expect that Muhammad and his followers dwell at a contract known as al-madīnah (“the town”) or Yathrib (e.g., 33:13, 60) . After having previously been ousted by their unbelieving foes, most likely from the Meccan sanctuary (e.g., 2:191). Other passages point out army encounters between Prophet Muhammad (PBUH) followers and the unbelievers.

These are now and again linked with place-names, such as the passing reference to a victory at a place referred to as Badr . However, the text affords no dates for any of the historical occasions .It alludes to, and nearly none of the Qurʾānic messenger’s contemporaries are noted by means of title. (a rare exception is at 33:37). Hence, even if one accepts that the Qurʾānic corpus authentically archives the preaching of Muhammad.Taken via itself it absolutely does now not furnish enough data for even a concise biographical sketch.

The truth Prophet Muhammad (PBUH)

That such biographical narratives about Prophet Muhammad (PBUH) are encountered only in texts dating from the eighth or ninth century. or even later is certain to increase the problem of how assured one can be in the sīrah literature’s declare to relay correct historical information.

This is now not to advocate that there used to be necessarily an element of deliberate fabrication at work. At least at the degree of a compiler like Ibn Isḥāq, who was truly now not inventing testimonies from scratch. Nonetheless, some accretion of famous legend around a discerns as seminal as Muhammad would be entirely expected. At least to historians who are reluctant to admit reviews of divine intervention. The problem is bolstered through the surprising elements of some of the fabric blanketed in Ibn Isḥāq’s work.

Moreover, some of the narratives in the query are patently variations of biblical motifs designed to present. Muhammad as equal or finest to until now prophetic figures such as Moses and Jesus. For example, earlier than Muhammad’s emigration to Medina. He is stated to have acquired an oath of allegiance by twelve inhabitants of the city. An apparent parallel to the Twelve Apostles, and at some stage in the digging of a protecting trench around Medina .

Muhammad is said to have miraculously sated all the workers. From a handful of dates, recalling Jesus’ feeding of the multitude. Finally, it is surprisingly possible that some reviews about events in Muhammad’s existence. Emerged not from historical memory but from exegetical speculation about the historical context of particular verses of the Qurʾān.

Prophet Muhammad (PBUH)

All things considered, there is no compelling reason to advocate that the fundamental scaffolding of the ordinary. Islamic account of Muhammad’s existence is unhistorical. At the equal time, the nature of the sources is not such as to encourage self-assurance . we possess a historically positive understanding about the Prophet’s existence that is as detailed as many former students tended to assume.

Especially the customary chronological framework for Muhammad’s life appears to have been worked out by using . later transmitters and collectors such as Ibn Isḥāq, rather than being traceable to the earliest layer of Islamic traditions about Muhammad. Thus, statements of the type that on March 21 of the yr 625. Meccan forces entered the oasis of Medina are inherently problematic.

The following part will nonetheless grant a concise digest basically of Ibn Isḥāq’s version of the lifestyles of the Prophet. This digest does now not intend to separate historical reality from later legend. For instance, not like many formerly Western accounts, no attempt will be made to eliminate. supernatural factors from the narrative in the pastime of remodeling it into an account that appears potential by modern-day historiographical standards.

Biography According to the Islamic tradition Prophet Muhammad (PBUH)

Muhammad is born as a member of the tribe of Quraysh and the clan of Hāshim. His place of origin of Mecca houses a historical and well-known pilgrimage sanctuary, the Kaʿbah. Although headquartered with the aid of Abraham, worship. T. here has over time turned out to be dominated by way of polytheism and idolatry. Muhammad’s thought is preceded via a dramatic crisis. his grandfather ʿAbd al-Muṭṭalib narrowly fails to enforce a vow to sacrifice his favorite son and Muhammad’s future father, ʿAbd Allāh, an apparent adaptation of the biblical story of the binding of Isaac (Genesis 22).

Muhammad himself is born in 570, the identical yr in which the South Arabian king . Abraham attempts to triumph over Mecca and is thwarted by a divine intervention later alluded to in sūrah one zero five of the Qurʾān. Muhammad’s father passes away before his birth, leaving him in the care of his paternal grandfather, ʿAbd al-Muṭṭalib. At the age of six, Muhammad additionally loses his mom Āminah, and at eight he loses his grandfather. Thereupon accountability for Muhammad is assumed by using the new head of the clan of Hāshim, his uncle Abū Ṭālib. While accompanying his uncle on a buying and selling experience to Syria. Muhammad is recognized as a future prophet via a Christian monk.

Status in the Qurʾān and in post-Qurʾānic Islam of Prophet Muhammad (PBUH)

Unsurprisingly, the determination of Muhammad plays a seminal position in Islamic thought and practice. Insure respects, his post-Qurʾānic standing markedly surpasses the way in which he is in scripture. For example, the Qurʾān emphasizes that Muhammad, like formerly messengers of God, is a mere mortal (e.g., 14:11, 17:93). Whereas Sufi thinkers of a speculative bent, such as Sahl al-Tustarī (died 896), describe him as the incarnation of a preexistent being of pure light, the “Muhammadan light” (al-nūr al-Muḥammadī).

The Qurʾān additionally enjoins Muhammad to ask God for the forgiveness of his sins (40:55, 47:19, 48:2), and one passage (80:1–10) bluntly reproaches him for brushing off a blind man who “came to you eagerly / and in concern [of God]” and preferring to attend to anyone who haughtily “deemed himself to be self-sufficient.” In contrast to such scriptural statements, in later centuries there emerged the doctrine that Muhammad and different prophets were free of sin (although there was disagreement as to whether or not they should commit minor and accidental infractions) and the belief that Muhammad exemplified “the best human being” (al-insān al-kāmil).

Battle of Badr

Islamic history

Battle of Badr, (624 CE), in Islamic history, primary army victory led with the aid of the Prophet Muhammad. That marked a turning point for the early Muslim neighborhood (ummah) from a defensive stance. Toward one of steadiness and expansion. The conflict broke the Meccan exchange and boosted the morale of the ummah as an attainable force. In its pursuit of manipulating the holy city. The prestige of the war in the Islamic consciousness is marked with the aid of the fact that it is the solely fighting referred to by means of title in the Qurʾān.

In 622 Muhammad and his Meccan followers settled in Medina upon invitation, having fled their native town in an event recognized as the Hijrah (“Emigration”). Although the new Constitution of Medina gave them a modicum of acceptance among the Medinese, the muhājirūn, as Muhammad’s Meccan followers got here to be known, remained a separate class, unabsorbed into the socioeconomic material of the city.

They started raiding caravans whose wares fed Mecca’s merchant economy, while new revelations of the Qurʾān sanctioned aggression towards Mecca’s ruling Quraysh tribe for its own aggression against Muhammad’s followers and for its prevention of their worshipping at al-Masjid al-Ḥaram, Islam’s holiest site.

Battle of Bader

The victory at Bader used to be a watershed so momentous for the nascent Muslim neighborhood that it was once believed to be miraculous. Not solely did it affirm the ummah divine sanction of the new religion of Islam—for the Qurʾān attributed the success to divine intervention (3:123)—but it proved the vitality of the ummah in difficult the hegemony of the Quraysh. Successive victories for the ummah, store for the setback at the Battle of Uḥud (625),

ultimately forced the Quraysh to enable Muhammad’s followers to worship at al-Masjid al-Ḥaram in 629. In 630, after years of struggle, the Quraysh surrendered Mecca to Muhammad and became Muslims. Those who had fought beneath Muhammad at Badr became regarded as the badriyyūn and made up one crew of the Companions of the Prophet (ṣaḥābah).

Physical and human geography


City site

Medina lies 2,050 toes (625 meters) above sea level on a fertile oasis. It is bounded on the east by means of an extensive lava field, part of which dates from a volcanic eruption in 1207 CE. On the other three sides, the metropolis is enclosed by way of arid hills belonging to the Hejaz mountain range. The highest of these hills is Mount Uḥud, which rises to extra than 2,000 ft above the oasis.

City layout

In the metropolis center is the Prophet’s Mosque, which Muhammad himself helped to build. Non-Muslims are not accept to enter this sacred place of the metropolis. But can also nevertheless glimpse a true view from outside the area. Additions and enhancements to the mosque complicate had been undertaken by a succession of caliphs, and the chamber of the Prophet’s other halves was once merged in the extension in the course of the time of the Umayyad caliph al-Walīd ibn ʿAbd al-Malik.

Fire twice damaged the mosque, first in 1256 and once more in 1481, and its rebuilding was once variously undertaken by means of devout rulers of several Islamic countries. Sultan Selim II (1566–74) adorned the indoors of the mosque with mosaics overlaid with gold. King Sultan Mahmud II built the dome in 1817 and in 1839 painted it green, this being the typical coloration of Islam. Sultan Abdülmecid I initiated an assignment for the digital reconstruction of the mosque in 1848 and achieved it in 1860.

Safeguarding by Saudi Government

This used to be the last renovation earlier than the current enlargement deliberate via King ʿAbd al-ʿAzīz in 1948 and done with the aid of King Saudi in 1953–55. The mosque now includes a new northern court docket with its surrounding colonnades, all in the same style as the 19th-century construction but of concrete instead of stone from the neighboring hills. The qafaṣ (cage), to which lady worshippers had been formerly restricted, has been dismantle. while, aside from minor repairs, the southern (main) section of the mosque has remained intact.

It comprises the three ornamental iron structures representing the homes of the Prophet and containing respectively (according to universal consensus) the tomb of the Prophet himself below the great green dome, those of the first two caliphs, Abū Bakr and ʿUmar, and that of the Prophet’s daughter Fāṭimah. An in particular embellished part of the pillared southern colonnade represents the palm grove (al-Rawḍah) in which the first simple mosque was once built.

Wives of the Prophet Muhammad (PBUH) – Who Are They?

Who are the Mothers of the Believers? You might have heard the expression Ummahat al-Mumineen.  This translates into English as the ‘Mothers of the Believers’ and this is a title that refers to the wives of Prophet Muhammad (peace be upon him).  They had been his other halves in this Dunya and will be his better halves in the akhirah.

1- Khadijah bint Khuwaylid (b.556 – d.619  CE)

2- Sawdah bint Zam’a (b.unknown – d.674 CE)

3- Aishah bint Abu Bakr (b.612 – d.678 CE)

4- Hafsah bint Umar ibn Al-Khattab (b.605 – d.665 CE)

5- Zaynab bint Khuzaymah (b.595 – d.624)

6- Umm Salamah bint Abu Umayyah (b.596 – d.680 CE)

7- Juwayriyah bint al-Haarith (b.608 – d.673 CE)

8- Zaynab bint Jahsh (b.590 – d.641 CE)

9- Umm Habibah bint Abu Sufyan (b.589 –  d.666 CE)

10- Safiyyah bint Huyayy ibn Akhtab (b.610 – d.670 CE)

11- Maymunah bint al-Haarith (b.594 – d.674 CE) 


Islam is the religion of truth. It is the embodiment of the code of life which Allah, the Creator and Lord of the universe, has revealed for the guidance of mankind.

For the proper development of human life, man needs two elements: (a) the resources to maintain life and to fulfill the material needs of the individual and society, and (b) knowledge of the principles of individual and social behavior to enable man to fulfill himself and to maintain justice and tranquillity in human life. The Lord of the universe has provided for both of these in full measure. To cater to the material needs of man, He has put all of nature’s resources at his disposal. To provide for his spiritual, social, and cultural needs, He has raised His prophets from among men and has revealed to them the code of life that can guide man’s steps to the right path. This code of life is known as Islam, the religion preached by all of the prophets of Allah.

Allah said: Prophet Muhammad (PBUH)

Say, “[0 Muhammad] we believe in Allah and in the Revelation given to us, and to Abraham, Ishmael, Isaac Jacob and the Tribes. We believe in the Revelation that was sent to Moses, Jesus, and all other Prophets from their Lord. We make no distinction between them, and to Him, we surrender.” (3:83; 2:136)

He has revealed to you (O Muhammad) the scripture with truth, confirming that which was revealed before it even as He revealed the Torah and the Gospel before as a guide to mankind and has revealed the Criterion (for judging between right and wrong). (3:3-4)

All of them called humanity to the way of the Lord, the way of submission to Allah. All of them gave the same message, and all of them stood for the same cause: Islam.

The Meaning of Islam (Prophet Muhammad (PBUH))

Islam is an Arabic word that denotes submission, surrender, and obedience. As a religion, Islam stands for complete submission and obedience to Allah – that is why it is called Islam. The other literal meaning of the word “Islam” is “peace.” This signifies that one can achieve real peace of body and of mind only through submission and obedience to Allah. Such a life of obedience brings peace of the heart and establishes real peace in society at large.

Those who believe and whose hearts find rest in the remembrance of Allah-indeed it is in the remembrance of Allah alone that the heart of man finds rest-those who believe and act righteously, joy is for them, and a blissful home to return to. (13: 28-29)

This message was preached by all the Prophets of Allah, who guided man to the right path. But man not only veered away from the right path again and again but also lost or distorted the code of guidance that the prophets had bequeathed. That was why other prophets were sent to restate the original message and guide man back to the right path. The last of these prophets was Muhammad, who Presented Allah’s guidance in its final form and arranged to preserve it for all time. It is this guidance that is now known as Islam and is enshrined in the Qur’an and the life-example (Sunnah) of the Prophet.

Massage of Islam

The basic Islamic concept is that the whole universe was created by Allah, whom Islam calls Allah, and who is the Lord and the Sovereign of the universe, which He Alone sustains. He created man and appointed for each human being a fixed period of life that he is to spend upon the earth. Allah has prescribed a certain code of life as the correct one for mankind, but has, at the same time, conferred upon man the freedom of choice as to whether or not he adopts this code as the actual basis of his life. One who chooses to follow the code revealed by Allah becomes a Muslim (believer) and one who refuses to follow it becomes a kafir (disbeliever).

A man joins the fold of Islam by honestly believing in and professing faith in the oneness of Allah and the prophethood of Muhammad. Both of these beliefs are epitomized in the kalima (the article of faith):

La ilaha illa Allah, Muhammad Rasul Allah. (There is no Allah except Allah; Muhammad is His Prophet.)

The first part of the kalimah presents the concept of tawhid (the oneness of Allah) and its second part affirms the prophethood of Muhammad.

Tawhid: The Bedrock of Islam (Prophet Muhammad (PBUH))

Tawhid is a revolutionary concept and constitutes the essence of the teachings of Islam. It means that there is only one supreme Lord of the universe. He is omnipotent, omnipresent and the sustainer of the world and of mankind.

Now can one observe the inexhaustible creativity of nature, its purposefulness, its preservation of that which is morally useful and destruction of that which is socially injurious, and yet fail to draw the conclusion that behind nature there is an all-pervading mind of whose incessant creative activity the processes of nature are but outward manifestations? The stars scattered through infinite space, the vast panorama of nature with its charm and beauty, the regular waxing and waning of the moon, the astonishing harmony of the seasons – all of these point towards one fact:


There is an Allah. We witness a superbly flawless plan in the universe – can it be without a planner? We see great enchanting beauty and harmony in its work�can they be without a creator? Do we observe wonderful design in nature�can’t be without a designer? We feel a lofty purpose in physical and human existence – can it be without a will working behind it? We find that the universe is like a superbly written, fascinating book – can it be without an author? Truly, Allah said:

O, Mankind: worship your Lord, Who created you and those before you, so that you may ward off evil; Who has made the earth a resting place for you, the sky a canopy and Who causes water to pour down from the heavens, thereby producing fruits as food for you. So do not set up rivals to Allah, when you know better. (Qur’an 2:21-22)

Massage Form Prophet Muhammad (PBUH)

This is the basic tenet to which Muhammad asked humanity to adhere. This is an important metaphysical concept and answers the riddles of the universe. It points to the supremacy of law in the cosmos and the all-pervading unity behind the manifest diversity.

Provides a unified view of the world and offers the vision of an integrated universe. It is a mighty contrast to the piecemeal views of the scientists and the philosophers and unveils the truth before the human eye. After centuries of groping in the dark, man is now coming to realize the truth of this concept, and modern scientific thought is moving in this direction.

But it is not merely a metaphysical concept: it is a dynamic belief and a revolutionary doctrine. It means that all men are the creatures of one Allah and that they are therefore all equal. Any discrimination based on color, class, race, or territory is unfounded and illusory. It is a remnant of the days of ignorance that chained men down to servitude. Humanity is one single family under Allah, and there can be no sanction for those barriers.

Men are one – and not bourgeois or proletarian, white or black, Aryan or non-Aryan, westerner or easterner. Islam gives us a revolutionary concept of the unity of mankind. The Prophet came to unite humanity on the word of Allah, which says:

Al Quran (Prophet Muhammad (PBUH))

Cling firmly together by means of Allah’s rope, and do not be divided. Remember Allah’s favor towards you when you were enemies; He united your hearts so that you became brothers because of His favor. (Qur’an 3:103)

This concept also defines the true position of man in the universe. It says that Allah is the Creator and the Sovereign, while man is His vicegerent on the earth. This exalts man to the noble and dignified position of being Allah’s deputy on earth and endows his life with a lofty purpose: to fulfill the will of Allah on earth. This will solve all the perplexing problems of human society and establish a new order wherein equity and justice, as well as peace and prosperity, will reign supreme.

The starting point of Islam is the belief in the oneness of Allah (tawhid).

Prophethood and Life after Death (Prophet Muhammad (PBUH)

The second part of the kalimah, on the other hand. signifies that Allah has not left man without any guidance for the conduct of his life. He has revealed His guidance through His prophets, and Muhammad was the last prophet. To believe in a prophet means to believe in the revelation. That he has received, to accept the law that was transmitted to him by Allah. And to follow the code of conduct that he was instructed to pass on to humanity. Thus the second basic postulate of Islam is to believe in the prophethood of Muhammad. to accept the religion that he presented, and to follow his commands and his example.

According to the Qur’an

Every prophet of Allah, according to the Qur’an, strove to build man’s relationship with Allah on the principle of His sovereignty and the individual’s acknowledgment of the authority of the Prophet as a source of divine guidance. Every one of them said: “I am to you Allah’s apostle, worthy of all trust. So be committed to Allah, heed Him, and obey me.”

The guidance is revealed through the prophets. It is a part of their mission to translate it into practice in their own lives and in the society they try to reform. All of the prophets are representatives of Allah, but they are human beings and their lives are models for mankind. Muhammad, since he was the last prophet, is the final model for mankind. To believe in him as a prophet of Allah means to accept his authority as representative of the Supreme Ruler and to follow his example in thought and behavior.

The code of behavior, the standard that determines the rightness or otherwise (halal or haram) of any particular thing, was revealed to the Prophet and is known as the Shari’ah (the path). Belief in the Prophet involves acceptance of the Shari’ah and the attempt to implement it in all matters of daily life. This is how the will of Allah is fulfilled on earth. The Qur’an says:

We have not sent any Messenger but that he was to be obeyed with Allah’s permission. (4:64)

And about the Prophet Muhammad (PBUH), it is explicitly stated that:

Yet by your Lord, they will never believe until they make you a judge concerning what they are disputing among themselves; then they will find no inconvenience for themselves concerning whatever you have decided and submit completely. (4:65)

The test of one’s acceptance of Allah and His Prophet lies in conducting all human affairs in accordance with the Law revealed to them:

And those who do not judge by what Allah has sent down are disbelievers. (5:44)

Thus belief in Allah and His Prophet means a commitment to obey them and to fashion individual and collective life in the light of the law and the guidance that Allah revealed to His Prophet.

This automatically raises the question: Are those who follow the law and those who refuse to accept or abide by it on the same level of existence? Are they going to be treat in the same way? What are the consequences of differing attitudes and behaviors? This brings us to the third basic postulate of Islam: belief in the Hereafter.

The world, According to Islam (Prophet Muhammad (PBUH)

The world, according to Islam, is a place of trial, and man is being judge in it. One day, he will have to give an account of all that he did during his lifetime. After his death, he will be resurrected in a new world, and it is here that he will be rewarded or punished for his deeds and misdeeds. Those who live a life of obedience to the Lord in the present world will enjoy eternal bliss in the Hereafter, and those who disobey His commands will have to face the bitter fruits of their disobedience. According to the Quran:

And every man’s deeds have We fastened around his neck, and on the day of resurrection will We bring forth a book which shall be proffered to him wide open: (It will be said to him) “Read your record: This day there need be none but yourself to make out an account against you.” (17: 13-14)

Whoever comes with a good deed, for him there shall be the like of it tenfold. while whoever comes with an ill-deed, he shall be required with only one like it, and they shall not be treated unjustly. (6:160)

Thus the basic articles of Islamic faith are (a) belief in the oneness of Allah, (b) belief in the prophets and in the guidance that they bequeathed, (c) belief in the angels, (d) belief in the books, (e) belief in the Day of Judgment, and (f) belief in fate. Whoever professes these beliefs is a Muslim. And all of these concepts are epitomize in the kalimah: There is no Allah but Allah; Muhammad is His Prophet.

Some Basic Characteristics of Islam

George Bernard Shaw is reported to have said:

“I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion that appears to me to possess that assimilating capacity to the changing phases of existence which can make itself appeal to every age. I have studied him – the wonderful man – and in my opinion, far from being an Antichrist, he must be called the Savior of Humanity.

My perception is that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much-needed peace and happiness. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.”

The question is, what are those characteristics of Islam that have won millions of followers to the Faith in the past and which make it so appealing to the modern age? Some of the major characteristics of Islam are given in the following pages.


Rationality, and Practicality. Islam is a religion without any mythology. Its teachings are simple and intelligible. It is free from superstitions and irrational beliefs. The oneness of Allah, the prophethood of Muhammad, and the concept of life after death are the basic articles of its faith. They are based on reason and sound logic. All of the teachings of Islam flow from those basic beliefs and are simple and straightforward. There is no hierarchy of priests, no farfetched abstractions, no complicated rites, and no rituals.

Everybody may approach the Qur’an directly and translate its dictates into practice. Islam awakens in man the faculty of reason and exhorts him to use his intellect. It enjoins him to see things in the light of reality. The Qur’an advises him to pray:

O, my Lord!

Advance me in knowledge (20:1 14). It asserts that those who have no knowledge are not equal to those who have (39:9), that those who do not observe and understand are worse than cattle (7:179). that the meanings of revelation become manifest to those who have knowledge (6:97) and who have understanding (6:98), that whosoever has been given knowledge indeed has been given an abundant good (2:269), that the basic qualifications for leadership are, among other things, knowledge and physical strength (2:247), and that of all things it is by virtue of knowledge that man is superior to angels and has been made vicegerent of Allah on earth (2:30).

The Prophet of Islam said: “He who leaves his home in search of knowledge walks in the path of Allah” (Tirmidhi and Darimi) and “To seek knowledge is obligatory for every Muslim” (Ibn Majah and Bayhaqi). This is how Islam brings man out of the world of superstition and darkness and initiates him into the world of knowledge and light.

Again, Islam is a practical religion and does not allow indulgence in empty and futile theorizing. It says that faith is not a mere profession of beliefs, but rather that it is the very mainspring of life. Righteous conduct must follow belief in Allah. Religion is something to be practiced and not an object of mere lip service. The Qur’an says:

Those who believe and act righteously, joy is for them, and a blissful home to return to. (13: 29)

And the Prophet Muhammad said:

“Allah does not accept belief if it is not expressed in deeds, and does not accept deeds if they do not conform to belief.” (Tabarani)

Thus Islam is a simple, rational, and practical religion.

Unity of Matter and Spirit. A unique feature of Islam is that it does not divide life into watertight compartments of matter and spirit. It stands not for denial of life but for the fulfillment of life. Islam does not believe in asceticism. It does not ask a man to avoid material things. It holds that spiritual elevation is to be achieved by living piously in the rough and tumble of life, not by renouncing the world. The Qur’an advises us to pray as follows:

“Our Lord! Give us something fine in this world as well as something fine in the Hereafter.” (2:201)

Allah strongly censures those who refuse to benefit from His blessings. The Qur’an says:

Say: “Who has forbidden Allah’s finery which He has produced for His servants and the wholesome things from (His) provision?” (7:32)

Islam’s injunction is:

Eat and drink, but do not be extravagant. (7:31)

The Prophet said:

“A Muslim who lives in the midst of society and bears with patience the afflictions that come to him is better . one who shuns society and cannot bear any wrong done to him.”


“Keep fast and break it (at the proper time) and stand in prayer and devotion (in the night) and have sleep – for your body has its rights over you, and your eyes rights over you, and your wife has a claim upon you, and the person who pays a visit to you has a claim upon you.”

On another occasion he said:

“These three things are also enjoined upon the faithful:

(a) to help others, even when one is economically hard-

(b) to pray ardently for the peace of all mankind, and

(c) to administer justice to one’s own self.”

Thus Islam does not admit any separation between “material” and “moral,” “mundane” and “spiritual” life, and enjoins man to devote all of his energies to the reconstruction of life on healthy moral foundations. It teaches him that moral and material powers must be welded together. And that spiritual salvation can be achieve by using material resources for the good of man in the service of just ends and not by living a life of asceticism or by running away from the challenges of life.

The world has suffered at the hands of the one-sidedness of many other religions and ideologies. Some have laid emphasis on the spiritual side of life but have ignored its material and mundane aspects. They have looked upon the world as an illusion, a deception, and a trap. On the other hand, materialistic ideologies have totally ignored the spiritual and moral side of life and have dismissed it as fictitious and imaginary.

Both of these attitudes have resulted in disaster, for they have robbed mankind of peace, contentment, and tranquillity. Even today, the imbalance is manifest in one or the other direction. The French scientist Dr. De Brogbi rightly says: “The danger inherent in too intense a material civilization is to that civilization itself; it is the disequilibrium which would result if a parallel development, of the spiritual life, were to fail to provide the needed balance.”

Christianity erred on one extreme

Christianity erred on one extreme, whereas modern western civilization, in both of its variants of secular capitalistic democracy and Marxist socialism, has erred on the other. According to Lord Snell:

“We have built a nobly-proportioned outer structure, but we have neglected the essential requirement of an inner order; we have carefully designed, decorated and made clean the outside of the cup; but the inside was full of extortion and excess; we used our increased knowledge and power to administer to the comforts of the body, but we left the spirit impoverished .”

Islam seeks to establish an equilibrium between these two aspects of life – the material and the spiritual. It says that everything in the world is for man, but man was create to serve a higher purpose: the establishment of a moral and just order that will fulfill the will of Allah. Its teachings cater to the spiritual as well as the temporal needs of man. Islam enjoins man to purify his soul and to reform his daily life – both individual and collective – and to establish the supremacy of right over might and of virtue over vice. Thus Islam stands for the middle path and the goal of producing a moral man in the service of a just society.

A Complete Way of Life.

Islam is not a religion in the common and distorted sense, for it does not confine its scope to one’s private life. It is a complete way of life and is present in every field of human existence. Islam provides guidance for all aspects of life – individual and social, material and moral, economic and political, legal and cultural, and national and international.

The Qur’an enjoins man to embrace Islam without any reservation and to follow Allah’s guidance in all areas of life. In fact, it was an unfortunate day when the scope of religion was confine to the private life of man and its social and cultural role was reduce to naught, as has happened in this century. No other factor, perhaps, has been more important in causing the decline of religion in the modern age than its retreat into the realm of private life. In the words of a modern philosopher:


“Religion asks us to separate things of Allah from those of Caesar. Such a judicial separation between the two means the degrading of both the secular and the sacred … That religion is worth little if the conscience of its followers is not disturb when war clouds are hanging over us all and industrial conflicts are threatening social peace. Religion has weakened man’s social conscience and moral sensitivity by separating the things of Allah from those of Caesar.”

Islam totally denounces this concept of religion and clearly states that its objectives are the purification of the soul and the reform and reconstruction of society. As we read in the Qur’an:


We have sent our messengers with explanations, and sent the book and the balance down with them, so that mankind may conduct themselves with all fairness. We have sent down iron wherein is great violence as well as benefits for mankind, so that Allah may know who is supporting Him and His messenger even though (He is) unseen. (57:25)

Discretion belongs only to Allah. He has ordered you to serve Him alone; such is the right religion, even though most men do not realize it. ( 1 2: 40)

(Muslims are) those who, if We establish them in the land will keep up prayer (salah) and pay the welfare due (zakah); command what is proper and forbid what is improper. (22:40-41)

The Holy Prophet said:

“Each of you is a keeper or a shepherd and will be questioned about the well-being of his fold. The head of the state will be questioned about the well-being of the people of the state. Each man is a shepherd to his family and will be answerable about every member of it. Each woman is a shepherd to the family of her husband and will be accountable for every member of it. And each servant is a shepherd to his master and will be questioned about the property of his master.” (Bukhari and Muslim)

Thus even a cursory study of the teachings of Islam shows that it is an all-embracing way of life and does not leave out any field of human existence to become a playground for the forces of evil. The balance between the Individual and Society. Another unique feature of Islam is that it establishes a balance between individualism and collectivism. This believes in the individual personality of man and holds everyone personally accountable to Allah.

It guarantees the fundamental rights of the individual and does not permit anyone to tamper with them. That makes the proper development of the personality of man one of the prime objectives of its educational policy. It does not subscribe to the view that man must lose his individuality in society or in the state.

According to the Qur’an:

Man shall have nothing but what he strives for. (53:39)

And whatever suffering you suffer, it is what your hands have wrought. (42:30)

Allah does not change what any people have until they change what is in themselves. (13:11)

Allah only assigns to a soul what it can cope with: in its favor stands whatever it has earned. While it is held responsible for anything it has brought upon itself. (2:286)

For us are our deeds and for you are yours. (28:55)

On the other hand, it also awakens a sense of social responsibility in man, organizes human beings in a society. And a state, and enjoins the individual to subscribe to the social good. Prayer, in Islam, is offered in congregation, a situation that inculcates social discipline among Muslims. Everyone is enjoined to pay zakah, and it has been laid down in the Quran that:

The beggar and the destitute have due rights in their (i.e., the rich man’s) wealth. (51:19)

Jihad has been made obligatory, which means that the individual should, when the occasion arises. Offer his life for the defense and protection of Islam and the Islamic state. The Prophet said:

“All mankind is a fold, each member of which shall be a keeper or shepherd to every other. And be accountable for the entire fold.”

“Live together; do not turn against each other; make things easy for others and do not put obstacles in each other’s way.”

“He is not a believer who takes his fill while his neighbor starves. “

“The believer in Allah is he who is not a danger to the life and property of any other.”

In short

Islam neglects neither the individual nor society – it establishes a harmony and a balance between the two and assigns to each its proper due. Universality and Humanism. The message of Islam is for the whole of the human race. Allah, in Islam, is the Allah of all the world (Qur’an 1:1) and the Prophet is a Messenger for the whole of mankind. In the words of the Quran:

O People! I am but a Messenger from Allah to you all. (7:158)

We have sent you only as a mercy for everybody in the universe. (21:107)

In Islam,

All men are equal, regardless of color, language, race, or nationality. It addresses itself to the conscience of humanity and banishes all false barriers of race, status, and wealth. There can be no denying the fact that such barriers have always existed and continue to exist today in the so-called enlightened age. Islam removes all of these impediments and proclaims the ideal of the whole of humanity being one family of Allah.

Islam is international in its outlook and approach and does not admit barriers and distinctions based on color, clan, blood, or territory, as was the case before the advent of Muhammad. Unfortunately, these prejudices remain rampant in different forms even in this modern age. Islam wants to unite the entire human race under one banner. To a world torn by national rivalries and feuds, it presents a message of life and hope and of a glorious future.

The historian,

A. J. Toynbee, has some interesting observations to make in this respect. In Civilization on Trial, he writes:

“Two conspicuous sources of danger – one psychological and the other material – in the present relations of this cosmopolitan proletariat, i.e., [westernised humanity] with the dominant element in our modern Western society are race consciousness and alcohol; and in the struggle with each of these evils the Islamic spirit has a service to render which might prove. If it were accepted, to be of high moral and social value.

“The extinction of race consciousness between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue … It is conceivable that the spirit of Islam might be the timely reinforcement. Which would decide this issue in favor of tolerance and peace.

As for the evil of alcohol,

it is at its worst among primitive populations in tropical regions which have been ‘opened up’ by Western enterprise … the fact remains that even the most statesmanlike preventive measures imposed by external authority are incapable of liberating a community from a social vice unless a desire for liberation and a will to carry this desire into voluntary action on its own part are awakened in the hearts of the people concerned.

Now Western administrators, at any rate those of ‘Anglo-Saxon’ origin. And are spiritually isolated from their ‘native’ wards by the physical ‘color bar’ which their race-consciousness sets up; the conversion of the natives’ souls is a task to which their competence can hardly be expected to extend; and it is at this point that Islam may have a part to play.

“In these recently and rapidly ‘opened up’ tropical territories, the Western civilization has produced an economic and political plenum and, in the same breath, a social and spiritual void …

“Here, then, in the foreground of the future, we can remark two valuable influences . Which Islam may exert upon the cosmopolitan proletariat of a Western society. That has cast its net around the world and embraced the whole of mankind; distant future we may speculate on the possible contributions of Islam to some new manifestation of religion.”

Permanence and Change.

The elements of permanence and change coexist in human society and culture and are bound to remain so. Different ideologies and cultural systems have erred in leaning heavily towards one or other of these ends of the equation. Too much emphasis on permanence makes the system rigid and robs it of flexibility and progress. while a lack of permanent values and unchanging elements generate moral relativism, shapelessness, and anarchy.

What is needed is a balance between the two-a system that could simultaneously cater for the demands of permanence and change. An American judge, Mr. Justice Cardozo, rightly says “that the greatest need of our time is a philosophy that will mediate between conflicting claims of stability and progress and supply a principle of growth.” Islam presents an ideology that satisfies the demands of stability as well as of change.

Deeper reflection

Deeper reflection reveals that life has within it elements of permanence and change. It is neither so rigid and inflexible that it cannot admit of any change even in matters of detail. Nor it is so flexible and fluid that even its distinctive traits have no permanent character of their own. This becomes clear from observing the process of physiological change in the human body. For every tissue of the body changes a number of times in one’s lifetime even though the person remains the same. A tree’s leaves, flowers, and fruits change but its character remains unchanged.

It is a law of life that elements of permanence and change must co-exist in a harmonious equation. Only such a system of life that can provide for both these elements can meet all of the cravings of human nature. And all of the needs of human society. The basic problems of life remain the same in all ages and climes. But the ways and means to solve them as well as the techniques of handling the phenomenon undergo change with the passage of time. Islam brings to focus a new perspective on this problem and tries to solve it in a realistic way.

The Quran and the Sunnah

contain the eternal guidance given by the Lord of the universe. This guidance comes from Allah, Who is free from the limitations of space and time. And, as such, the principles of individual and social behavior revealed by Him are based on reality and are eternal. But Allah has revealed only broad principles and has endowed man with the freedom to apply them in every age . In the way suited to the spirit and conditions of that age.

It is through ijtihad (the intellectual effort to arrive at the truth) that people of every age try to implement and apply divine guidance to the problems of their times. Thus the basic guidance is of a permanent nature, while the method of its application can change in accordance with the peculiar needs of every age. That is why Islam always remains as fresh and modern as tomorrow’s morn.

Complete Record of Teachings Preserved. Last, but not least, is the fact that the teachings of Islam have been preserved in their original form. As a result, Allah’s guidance is available without adulteration of any kind. The Qur’an is the revealed book and word of Allah, which has been in existence for the last fourteen hundred years. It is still available in its original form. Detailed accounts of the life of the Prophet and of his teachings are available in their pristine purity. There has not been even one change made in this unique historic record. The sayings and the entire record of the life of the Prophet have been handed down to us with unprecedented precision and authenticity in works of the hadith and the sirah.

The Quran

“The Quran is an exceedingly human document, reflecting every phase of Muhammad’s personality. And standing in close relation to the outward events of his life; so that there we have materials of unique and incontestable authority for tracing the origin and early development of Islam. such materials as do not exist in the case of Buddhism or Christianity or any other ancient religion.”

These are some of the unique features of Islam that establish its credentials. As the religion of man the religion of today and the religion of tomorrow. These aspects have appealed to millions of people in the past and the present . and have made them affirm that Islam is the religion of truth and the right path for mankind. There is no doubt that these aspects will continue to appeal to even more people in the future. Men with pure hearts and sincere longing for truth will always continue to say:

“I affirm that there is none worthy of worship except Allah. That He is One, sharing His authority with no one, and I affirm that Muhammad is His Servant and His Prophet.”

Summary and Conclusion

From all that has been said in this section about the good and bad deeds of Muslims and non-Muslims. The following conclusions can be reached:

1. Both salvation and perdition have degrees and levels; neither the people of salvation are all at the same level, nor are those of perdition. These levels and differences are called darajāt “levels of ascent” with regard to the people of Heaven and darakāt. “levels of descent” with regard to the inhabitants of Hell.

2. It is not the case that all of the dwellers of Heaven will go to Heaven from the beginning, just as all of the people of Hell . will not be in Hell for eternity. Many dwellers of Heaven will only go to Heaven after suffering very difficult periods of punishment in barzakh . or the hereafter. A Muslim and a Shī`a should know that, assuming he or she dies with sound faith. if God forbid he or she has committed sins, injustices, and crimes, he or she has very difficult stages ahead, and some sins have yet greater danger and may cause one to remain eternally in Hell.


who don’t believe in God and the hereafter naturally don’t perform any actions with the intention of ascending towards God. And since they don’t perform good deeds with this intent, by necessity they do not embark on a journey towards God and the hereafter. Thus, they naturally don’t ascend towards God and the higher realm and don’t reach Heaven. That is, because they were not moving towards it, they don’t reach that destination.

4. If individuals believe in God and the hereafter, perform actions with the intention of seeking nearness to God. and are sincere in their actions, their actions are acceptable to God and they deserve their reward and Heaven, whether they are Muslims or non-Muslims.

5. Non-Muslims who believe in God and the hereafter and do good deeds with the intention of seeking nearness to God. On account of being without the blessing of Islām, are naturally deprived of benefiting from this Divine program. That proportion of their good deeds is accepted which is in accordance with the Divine program. Such as forms of favors and services to God’s creation. But invented acts of worship that without base are naturally unacceptable. And a series of deprivations resulting from the unavailability of the complete program apply to and include them.

Accepted good deeds,

whether of Muslims or otherwise, have certain afflictions which may come about afterward and corrupt them. At the head of all of these afflictions is rejection, obstinacy, and deliberate unbelief. Thus, if non-Muslim individuals perform a great number of good deeds with the intention of seeking nearness to God. But when the truths of Islām are presented to them show bias and obstinacy. And set aside fairness and truth-seeking, all of those good deeds are null and void. “like ashes caught in a strong wind on a stormy day.”

7. Muslims and all other true monotheists, if they commit indecencies and transgressions and betray. The practical aspect of the Divine program, are deserving of long punishments in barzakh and the Day of Judgement. And occasionally because of some sins, like intentionally murdering an innocent believer, may remain in eternal punishment.

8. The good deeds of individuals who don’t believe in God and the Day of Judgement . Perhaps may ascribe partners to God will cause their punishment to be lessened and, occasionally, be lifted.

9. Felicity and perdition are in accordance with actual and creational conditions, not conventional and man-made conditions.

The verses

10. The verses and traditions that indicate that God accepts good deeds . Do not look solely to the action-related goodness of actions; in Islām’s view, an action becomes good and worthy when it possesses goodness from two aspects: action-related, and actor-related.

11. The verses and traditions that indicate that the actions of those who deny Prophethood or Imāmate are not acceptable. with a view to denial out of obstinacy and bias; however, denial that is merely a lack of confession out of incapacity (quŝūr) . Rather than out of culpability (taqŝīr) – is not what the verses and traditions are about. In the view of the Qur’ān, such deniers are considered musta`af (powerless) and murjawn li’amr illah. (those whose affair is referred to God’s command).

12. In the view of the Islāmic sages such as Avicenna (Ibn Sīnā) and Mullāh Ŝadrā . The majority of people who haven’t confessed to the truth are incapable and excusable rather than culpable; if such people do not know God they will not be punished – though they will also not go to Heaven. And if they believe in God and the Resurrection and perform pure good deeds. with the intention of seeking nearness to God, they will receive the recompense for their good deeds. Only those will face perdition who are culpable, not those who are incapable.

أَللٌّهُمَّ اخْتِمْ لَنٌا بِالْخَيْرِ وَ السَّعٌادَةِ وَ تَوَفَّنٌا مُسْلِمِينَ، وَ أَلْحِقْنٌا بِالصٌّالِحِينَ بِمُحَمَّدٍ وَ آلِهِ الطٌّاهِرِينَ

O God! Seal (our fate) for us with goodness and felicity, and cause us to die as Muslims. And join us with the righteous, Muhammad and his noble Progeny (may Peace be upon all of them).

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